ANNOTATIONS
THE PENTATEUCH
®r tfit iFtbe 15ooft6 o( Mosti;
THE PSALMS OF DAVID;
SONG OF SOLOMON.
BY HENKY AINSWORTH.
WITH A MEMOIR OF THE AUTHOR.
VOL. II.
BLACKIE & SON,
QUEEN STREET, GLASGOW ; SOUTH COLLEGE STREET, EDINBURGH ;
AND WARWICK SQUARE, LONDON.
MDCCCXLVI.
GLASGOW:
I.ACKIB AND CO.. PRINTERS,
BOOK OF NUMBERS
CHAP. XI.
1. The people complaining, God punisheth them with fire, which at
Moses' prayer is quenched. 4. They lust for flesh, and loath manna.
10. Moses, grieved at their murmuring, complaincth to God of his charge.
16. God dimdeth his burden unto seventy elders which hear it with him,
18, and promiseth to give the people flesh. 24. The severity elders have
the spirit of prophecy. 31. God by a wind hringeth quails into the
camp, which the people gathering and eating, do die of a plague at Ki-
broth-Juittaavah. 35. The camp removeth to Hazeroth.
'And the people was when they were complamers, evil m the
ears of Jehovah : and Jehovah heard, and his anger was kindled ;
and a fire of Jehovah burnt among them and consumed them in the
Ver. 1. — And the people,] Hitherto in
this book, God's grace to his people hath been
manifested in the ordering, directing, and go-
verning of them in the wilderness, towards
theirpromised inheritance: nowfolloweth their
unthankfulness and unwortliy carriage among
so great blessings, by their many murmurings
and rebellions ; whereby both the disobe-
dient nature of man, and the impossibility of
the law to bring men unto God, is declared.
When they were complainers,] Or, as
complainers; that is, even complainers, very
murmtirers j grudging, and showing them-
selves discontented with their estate; and
(as is likely) for their so long travel in the
wilderness, ' three days journey ' before they
came to a resting place, Num. x. 33, and
thus Sol. Jarchi here expoundeth it. So
whereas they should have rejoiced in the
Lord now among them, they showed them-
selves as mourners, sorrowful, and (as the Gr.
translateth) murmuring. Of such 'murmur-
ers ' and ' complainers,' the apostle also speak-
eth, Jude ver. 16. Evil,] This seemeth to
V'OL. II,
have reference to the first, the people was evil,
that is, wicked, and so displeasing the Lord:
the Gr. referreth it to the latter, the people
murmured evil things before the Lord. A
fire of JEHOVAH,] That is, as the Gr. ex-
poundeth \i,from the Lord, and the Chald.
from before the Lord : though it may also
mean a great and vehement fire. Their re-
bellions before the law was given at mount
Sinai, God punished not, Exod. xiv. 11 — 15;
XV. 24, 26 ; xvi. 2—4, 9, 20, 27, 28; xvii. 2
— 5, save only when they made the molten
calf at the mount, Exod. xxxii. 27, 28, 35.
But their sins committed after, he punisheth
severely, as here and after is to be seen : for,
' the law worketh wrath,' Rom. iv. 15. And
' all these things happened unto them for en-
samples to us,' 1 Cor. X. 5 — 11. Consumed,]
Or, devoured, Heb. did eat. The Gr. trans-
lateth, ' devoured a part of the camp. In
that the fire consumed ' in the utmost part/
it is probable that there the sin began among
them that were faint and weary with travel ;
as Deut. xxv. 18.
NUMBERS.
utmost part of the camp. * And tlie people criea out unto Moses,
and Moses prayed unto Jehovah, and the fire sunk down. ^ And
he called the name of tliat place Taberah, because the fire of Je-
hovah burnt among them. "* And the mixed multitude tliat was
among them lusted with lust, and the sons of Israel also returned
and wept ; and said, Wlio shall give us flesh to eat ? * We remem-
ber tlie fish wliich we did cat in Egypt for nought : tlie cucumbers,
and the melons, and tlie leeks, and the onions, and tlie garlick.
* But now our soul is dried away, there is nothing at all, only our
Ver. 2. — Sunk down,] Tiiat is, went out, they had ' for nought,' without price, getting
or, was quenched; in Gr. ceased. Thiir them out of the rivers freely ; or, /or wow^/i^,
seeliing to the Lord in their afllictions, and that is, for very little, very cheap; as nothing
his mercies towards tliem, are mentioned in is used for very little, Acts xxvii. 33 ; John
Psal. Ixxviii. 34—38.
Ver. 3. — He called,] That is, Moses
called: or, as the Gr. translateth, the name
of that place was called : see the notes on
Gen. xvi. 14. Taberaii,] That is, 6ur?i.
ing : which name was given to imprint a
memorial of their sin and of God's judg-
ments in their hearts, as Moses after meti-
tioneth them, in Dent. ix. 7, 22, 24.
Ver. 4. — The mixed multitude,] Or,
the gathered mtiltitude; so called in Hel). of
gathering ; in Gr. and Chald. of mixture:
and in the Chald. said to be Jonathans, they
aie called, the strangers that were gathered
amo7ig them. Tliese were that ' mixed peo-
ple ' that came up with Israel out of Egypt,
mentioned in Exod. xii. 38. Lusted with
i,ust,] That is, lusted greatly and greedily.
Returned and wept,] That is, againircpt,
the Gr. saith, they sat and wept. The Is-
raelites that a little before complained, were
punished, and repented ; now again, by the
example of the strangers among them, return
to their sinful course. Chazkuni here saith,
" After that (the sons of IsraeJ) had mur-
mured already themselves alone, (ver. 1,)
thc^ turned and murmured with the mixed
multitude, and wept for desire of flesh." So
this was another mutiny, diO'ering from that
forespuken of; though in time and place near
together. Who shall give,] A wish,
meaning, O that some would give us Jlcsh:
and a tentation, as not believing that God
could do it. This their lusting is rehearsed,
iu Psal. cvi. 14; Ixxviii. 18—20, ' tliey
tempted God in their heart, asking meat for
their soul (or lust:) and they spake against
God, they said, Can God furnish a table in
the wilderness? Behold he smote the rock,
and the waters gvished out, and streams ovi^r-
flowed: can he give bread also? or can he
prepare flesh for his people?
Ver. 5. — We remember,] They stirred
aud inflamed their lust with remembrance of
their former Egyptian diet. FoR nought,]
This may be referred to the ' fish ' which
xviii. 20, no7ie for very few, Jer. viii. 6; 1
Cor. ii. 8. It may also have reference to
the former, we rememher for nought, that is,
in vain: so the Heb. chinnam, and Gr. do-
rcan, sometimes signifieth a thing done or
spoken iu vain and without eflect, as Prov.
i. 17; Ezek. vi. 10; Gal. ii. 21. Garlic,]
These gross meats used to be eaten by the
poorer sort in Egyjit, and by the Israelites
when they were slaves there, they now re-
member, (forgetting their slavery;) and pre-
fer before the mainia which God gave tliem
from heaven, which was both pleasant and
wholesome. Of the things liere spoken of,
and other the like, the Ilebs. themselves say:
" Some meats are exceeding evil, and it is
not meet that a man should ever cat of them,
as great fishes that are salted and old, &c.
and some meats are evil, but not so bad;
therefore it is not meet for a man to eat of
them, save a little and very seldom; and he
may not use to make them his meat, or to
eat them with liis meat continually, as great
fishes, cheese, &c. and leeks, and onions, and
garlic, &c. these meats are naught, which a
man should eat of but a very little, and in
winter days: but in summer not at all,"
Maim, in Misn. torn. i. in Degnoth, chap.
iv. sect. 9.
Ver. 6. — Our soul is pried,] The soul
is often put for the body, or whole man, and
for the appetite or desire of meat, drink, and
other things: so here they complain that they
had no nourishment by the ' wheat of heaven'
(as manna is called, Psal. Ixxviii. 24,) nei-
ther was their appetite satisfied: and here-
upon it is said, they asked ' meat for their
souls,' Psal. Ixxviii. 18, to satisfy their fleshly
lust. Our eyes are,] Or, our eyes behold
only the inuntia; that is, we see no other
food; neither can we expect for any other,
but depend upon manna only. For ' the
eyes uuto' any, signify hope and expectation,
as Psal. xxv. J 5; cxli. 8. Manua was unto
them both a corporal food, and a spiritual,
figuring Christ himself, with his word and
CHAP. XI. 3
eyes are unto the manna. ' And the manna was as coriander seed,
and tlie colour of it as the colour of bdellium. " The people went
about and gathered it, and ground it in mills ; or beat it in a mor-
tar ; and baked it in pans, and made cakes of it ; and the taste of
it was, as the taste of the best moisture of oil, ^ And when the
dew fell down upon the camp in the night, the manna fell down
upon it. " And Moses lieard the people weeping throughout their
families ; everi/ man in the door of his tent ; and tlie anger of Je-
hovah was kindled greatly, and in the eyes of Moses it was evil.
" And Moses said unto Jehovah, Wherefore hast thou done evil
to tliy servant ? and wherefore have I not found grace in thine
eyes, that thou layest the burden of all this people upon me?
grace, John vi. 31—33; 1 Cor. x. 3. So
the loathiDg of manna, and longing for the
meats of Egypt, figured the rejecting of
Cln-ist and his graces, for to have nourish-
ment and life ijy the works and righteousness
of men, Gal. iii. 3, 10; iv. 9. Such men's
'eyes' cannot see the 'manna which is hid,'
Rev. ji. 17.
Ver. 7. — Manna,] In Heb. man: the
reason of this name, see in the notes on
Exod. xvi. 14. Cliazkuni on that place
saith, " Man, in the Egyptian tongue, is as
mah, (that is, what) in the Heb. : and they
asked one of another, man, that is, what is
this?" Coriander,] Of it, see Exod. xvi.
31. These are the words of Moses, con-
demning the people's ingratitude, by the de-
scription of manna, which they disdained.
The colour,] Hel). the eye, that is, the col-
our, or appearance, as the Gr. and Chald.
explain it: so eye is used for colour, 8rc. in
Lev. xiii. 55; Ezek. i. 16; viii. 2 ; x. 9.
Bdelltom,] In Heb. bdolach, in Gr. (and hy
Sol. Jarchi's exposition) crystal: which is
white and transparent: so manna is said to
be ' white,' Exod. xvi. 31. Of bdellium, see
Gen. ii. 12.
Ver. 8 Went about,] Or, went to and
fro, to search, find, espy, as in Jer. v. 1 ;
Amos viii. 12 ; Dan. xii. 4, therefore this
word is applied sometimes to the eye, as in
2 Chron. xvi. 9. It figured the labour and
diligence that men should use to get ' the
meat which endureth unto eternal life,' John
vi. 27. Ground it,] The grinding and
beating of it, &c. figured also the afllictions
of Christ, whereby he was prepared to be for
us tlie bread of life, John vi. 48—5! ; Hel).
ii. 9, 10; 1 Pet. iii. 18. But though the
manna was thus hard as wheat to be ground,
yet it used to melt as it lay on the earth,
with the heat of the sun, that they gathered
it only in the morning, Exod. xvi. 21.
Baked,] Or, boiled, cooked; the word is
sometimes used for bakin", as in 2 Sam. xiii.
8, though usually it signifieth to boil. The
BEST moisture OF OIL,] Fresh oil, which
hath no lank favour. The Heb. leshad, is
the best oily moisture in man's body, Ps.
xxxii, 4, so here it is the best sweet mois-
ture of oil, which is the uppermost part. It
had also the taste of ' wafers with honey,'
Exod. xvi. 31. And here the Gr. translatetb
it 'wafers of oil,' and the Chald. paste, (or
cakes) with oil.' So it was both pleasant and
wholesome food, and the taste of ' oil ' and
'honey' figured the sweetness of grace,
which we by faith perceive in Clirist the true
manna, Ps. cxix. 103; Song v. 10 ; 1 Pet.
ii. 3.
Ver. 9. — Fell down upon it,] And
upon the manna fell dew again, which when
it was drawn up by the sun, then the man-
na appeared, Exod. xvi. 13, 14, so the man-
iia lay as it were hidden between two dews.
But after was manifested, and given them of
God freely every day, a wheat which they
sowed not, nor laboured for, but had for the
taking up, a meat which they knew not,
neither had their fathers known it: whereby
they were taught, that man liveth not by
bread only, but by every word that proceed-
elh out of the mouth of the Lord, Deut.
viii. 3.
Ver. 10. — Throughout,] Or, by their fa-
milies; so the sin was generally spread among
the people. In the door,] That is, openly;
and sinned not in secret only, but as it were
proclaimed their iniquity, and stirred up
themselves, and one another, to follow their
lusts.
Ver. 11. — Done evil to thy servant,]
That is, afflicted me: for «;// when it cometh
from God, meaneth trouble and affliction
wherewith he chastiseth his servants, and
exerciseth their faith and patience; as Jer.
xviii. 8 ; Is. xlv. 7; Amos iii. 6. That thou
layest,] Heb. /or to lay, or to put: so it
hath reference to the foimer part of the
speech. See the notes on Gen, vi. 19. The
NUMBERS.
'- Have I conceived all this people ? have I begotten them, that
thou shouldest say unto me. Bear them in thy bosom, as a nursing
father beareth the suckmg child, imto the land which thou swarest
unto their fathers ? ^^ Whence should I have flesh to give unto
all this people ? for they weep unto me, saying. Give us flesh that
we may eat. '* I am not able myself alone to bear all this people,
for it is too heavy for me. '^ x'\nd if thou do thus unto me, kill
therefore fear him ; he lespecteth uot any
that are wise of heart.' And so it is not
lawful for him to govern them with contemp-
tuous carriage ; although they be the (com-
mon) people of the land: neither may he
tread upon the heads of the holy people, al-
though they be unlearned and base, they are
the sons of Abraham, Isaac and Jacob, and
the armies of the Lord that brought them out
of the land of Egypt by great might, and by
strong hand ; but he must bear the toil of the
congregation, and their burden ; as Moses
our master, of whom it is said, ' As a nursing
father beareth the sucking child,'" &c. Maim,
in Misn. torn. 4, in Sanhedrin, chap. xxv.
sect. 1, 2. That which Moses speaketh of a
' nursing father,' the Chald. that goeth in the
name of Jonathan, and Targum Jerusalemy,
calleth pedagoga, which word Paul useth,
when he saith, 'the law was our pedagogue
(or schoolmaster) unto Christ,' Gal. iii. 24,
whose graces were figured by that ' land '
whither Moses now was to lead them ; as is
showed in the annot. on Gen. xii. 5.
Ver, 13. — Flesh to give,] By these
complaints Moses showeth his insufficiency
to govern this people, and to supply their
wants: neither indeed could he bring them
into the promised land, but died ere they
came thither, Deut. xxxiv. whereby the im-
possibility of the law was signified, that it
could not bring men unto God, or satisfy, or
restrain the lusts that reign in our members,
though the law itself ' is holy,' Rom. vii. 5
— 12. 'But what the law could not do, in
that it was weak through the flesh, God (hath
done) sending his own Son,' Rom. viii. 3,
who giveth us not flesh to satisfy our carnal
lusts, but his own flesh to be the food of our
souls, which he hath given ' for the lile of
the world,' and which whoso eateth, ' hath
eternal life,' John vi. 51, 54.
Ver. 15. — If thou do thus,] To leave
the whole burden upon me still. Here the
word thou, spoken to God, is of the feminine
gender, contrary to common rule of speech,
ut, for attah: which some think doth intimate
Moses' trouble of mind, as if he could not
perfectly utter his words: and the like is in
Deut. v. 27, where the people, teirified with
the majesty of God when he gave his law,
said unto Moses, ' Speak thou (at) unto us,'
BURDEN,] The weighty care and charge: so
in Deut. i. 12. The Gr. here translateth it
anger; but after in ver. 17, violence, or a*-
sault. This showeth the great charge that
lieth upon governors: so Paul meationeth
' the care of all the churches,' which came
upon him daily, 2 Cor. xi. 28.
Ver. 12. — Have i conceived,] So also
the Gr. translateth it; but the Chald. saith,
" Am I the father of all this people ? are
they my sons?" Begotten them,] Heb.
begotten it; or, brought it forth ; speaking of
the people, as of one man, begotten, as by a
father; or brought forth, as by a mother. So
the apostle applieth both similes to himself,
saying to the Corinthians, 'Ye have not
many fathers ; for in Christ Jesus I have be-
gotten you through the gospel,' 1 Cor. iv.
15, and to the Gal. ' My children of whom
I travel in birth again, until Christ be formed
in you,' Gal. iv. 19. In this complaint of
Moses, the weakness of the law is signified,
which begetteth no children to God, Rom.
vii. 4, 5, &c.; viii. 3, but by the word of
truth, the gospel, and by belief in Christ, we
are born of God, Jam, i. 18; 1 Pet. i. 23
— 25; 1 John v. 1. In thy bosom,] That
is, lovingly, tenderly, carefully: which Moses
the lawgiver could not do as is done by Christ,
of whom it is said, ' He shall feed his flock
like a shepherd, he shall gather his lambs
with his arm, and bear them in his bosom,
he shall gently lead those that are with
young,' Is. xl. 11. A ncjrsing father,]
This showeth the love, mildness, gentleness
which should be in governors ; and so it is
said unto the church, ' Kings shall be thy
nursing fathers,' &c. Is. xlix. 23. And the
apostle saith, ' We were gentle among you,
even as a nurse cherisheth her children: we
exhorted, and comforted, and charged every
one of you, as a father doth his childion,' I
Thes. ii. 7, 11. Accordingly the Hebs.
have this rule for all governors of the church,
" It is unlawful for a man to gov rn with
stateliness over the congregation, ia\A with
liaughtiness of spirit, but with meekness and
fear. And every pastor that bringeth more
terror upon the congregation than is lor the
name of God, he shall be punished, and shall
not see himself to have a learned wise son:
as it is said, (in Job xxxvii. 24,) ' Men do
CHAP. XL
me I pray thee, kill me, if I have found grace in thine eyes, and
let me not see mine evil.
^^ And Jehovah said unto Moses, Gather unto me seventy men
Sol. Jarchi here saith, " The strength of
Moses became feeble as a womaD, when the
holy blessed (God) showed him the punish-
ments that he would bring upon them (the
people) for this he said before him, ' If thus,
kill me first.' " Kill me,] Or, killing me:
that is, kill me quite, and vut of hand ; the
word is doubled, for more vehemency and
speed. See mine evil,] That is, my misery
and affliction. By 'seeing evil,' is meant
the feeling or suffering of misery ; as to ' see
death,' is to die, Luke ii. 26 ; Ps. Ixxxix.
49, and as on the contrary, ' to see the salva-
tion of God,' meaneth the fruition or enjoy-
ing thereof, Ps. 1. 23 j xci. 16. Com-
pare with this, Elijah's speech, 1 Kings xix.
4.
Ver. 16. — Gather unto me,] In Chald.
gather before me; and Thargum Jonathan ex-
plaineth it, gather in my name seventy worthy
men. This is answerable to the number of
the seventy souls of the house of Israel,
which went down into Egypt, Gen. xlvi. 27 ;
Exod. i. 5; Deut. x. 22, and to the seventy
elders which went up unto the Lord at mount
Sinai, Exod. xxiv. 1, 9. From hence the
Hebs. in their commonwealth, continued
their chiefest senate in Jerusalem of seventy-
one elders, as here there were seventy, and
Moses the prince. So they record in Tal-
mud Bab. in Sanhedrin, chap. i. and Maim,
in Sanhedrin, chap. i. sect. 3—5, explaineth
it thus ; " there was in Israel, first a great
court (or judgment hall) in the sanctuary ;
and that was called the great Synedrion, and
their number was seventy-one, as it is writ-
ten, 'Gather to me seventy men,' &c. and
Moses was chief over them, as it is said,
' And let them stand there with thee,' Num.
xi. 16, lo here are seventy-one. The great-
est in wisdum among them all, they set him
for head over them, and he was called Nasi
(the prince) in every place, and he stood in-
stead of Moses our master. And they placed
the greatest among the seventy, next unto
the head, and he sat on his right hand, and
was called Abbethdin (the father o^ the
judgment hall.) And the residue of the
seventy sat before him, according to their
years and according to their dignity: whoso-
ever was in wisdom greater than his fellow,
WHS nearer unto the prince on his left hand.
And they sat as in the form of an half circle
round, so that the prince, with the father of
the court, might see them all. Moreover
they set two judgment halls, each of twenty-
three judges, the one at the door of the court
(of the sanctuary,) the other at the door of
the temple. And in eveiy city of Israel
wherein were 120, (fathers of families) or
more, they set a lesser Synedrion, which sat
in the gate of the city, as it is written, ' And
establish judgment in the gate,' (Amos v.
15.) And their number was twenty-three
judges, and the wisest among them was head
of them ; and the residue sat in a round-like
half a circle, that he which was head might
see them all. If it were a city wliich had
not 120 men in it, they set therein three
judges, for there is no judgment hall of les3
than three, that there might be more or
fewer, if there happened to be among them
dissension in judgment. But every city
which had not in it two wise men, the one
fit to teach the whole law, and the other
skilful to hear, and skilful to demand and
make answer ; they set no synedrion therein,
although it had in it two thousand Israelites,"
&c. The officers,] In Gr. the scribes;
and Thargum Jonathan addeth, " in Egypt:"
as if these were such as are mentioned in
Exod. v. 14, and of them Sol. Jarclii also
understandeth it. What these ' officers ' were
after in the commonwealth of Israel, is noted
on Deut. xvi. IS. Here it seemeth to be
meant of such elders and officers as were
well known and had approved themselves for
wisdom and good carriage, for which they
might with comfort be preferred to this higji
senate: 'for they that have ministered well,
(as the apostle saith,) purchase to themselves
a good degree,' 1 Tim. iii, 13. Afterwards
in Israel about the choice of these chief ma-
gistrates, it is thus recorded; " Our wise
men have said, that from the great synedrion
they sent into all the land of Israel, and
made diligent inquiry; whomsoever they
found to be wise, and afraid to sin, and
meek, &c. they made him a judge in his
city. And from thence they preferred him
to the gate of the mountain of the house (of
the Lord:) and from thence they promoted
him to the gate of the court (of the sanc-
tuary,) and from thence they advanced him
to the great judgment-hall," Maim, in San-
hedrin, chap. ii. sect. 8. Stand there,]
Oi-, present themselves there with thee. They
were to stand before the tabernacle, to present
themselves unto God, and to receive authority
from him ; and with Moses, who was to be
chief over them. The Hebs. from the word
with, gather a likeness unto Moses, saying,
" They constitute none in the synedrion but
priests, Levites and Israelites whcse gene-
alogy is known, &c. as it is said (in Num.
xi. 16,) ' with theej' whicli aro like tl«->e in
N U M B E R S.
of the elders of Israel, whom thou knowest, that tliey are tlic
elders of the people and the officers of them, and take them unto
the tent of the congregation, tliat they may stand there witii
thee.
*' And I will come down and will speak with thee there, and I
will take of the spirit which is upon thee, and will put it upon
tliem, and they shall bear with thee the burden of the people, and
thou shalt not bear it thyself alone. ''^ And say thou unto tlie people,
sanctify yourselves against to-morrow, and ye shall eat liesii ; for
ye have wept in the ears of Jehovah, saying, Wlio shall give us
flesh to eat ? for it was well with us in Egypt; therefore Jehovah
will give you flesh, and ye shall eat. *^ Ye shall not eat one day,
nor two days, nor five days, nor ten days, nor twenty days. ^" Un-
til a month of days, until it come out at your nostrils, and it be
unto you loathsome, because that you have despised Jehovah who
is among you, and have wept before him, saying. Wherefore now
came we forth out of Egypt ? ^' And Moses said. The people
amongst whom I am, are six hundred tliousand footmen ; and thou
hast said, I will give them flesh, and they shall eat it a month of
days. ^^ Shall the flocks and the herds be slain for them to suffice
t-isdoin, religion, and genealogy," Maim, in transgresseth," Sif Maim, in Sanhediin,
Sanhedrin, chap. ii. sect. 1.
VeR. 17.— I WILL COME DOWN,] To wit,
in sign or apparition; as tlie Cliald. translat-
eth, / will reveal myself; and Tliargum
Jonathan addeth, " I will rev^-al myself in
the glory of my majesty ;" this was in the
cloud, ver. 25. I will take,] Or, will se-
parate ; iu Chald. will increase of the spirit
that is on thee; meaning, the gifts of the
Spirit, as ' prophecy,' ver. 25, and other
meet for their charge: for ' thi re are diversi-
ties of gifts, but the same Spirit,' L Cor. xii.
4. So 'spirits' are named for 'spiritual
gifts,' 1 Cor. xiv. 12, 32, and the ' Holy
Spirit,' for the gifts of the Holy Spirit, John
vii. 39 ; Acts xix. 2,G. Thus the 'spirit of
Elijah rested on Elisha,' 2 Kings ii. 15,
when he had the same gifts and power of
prophecy, miracles, &c. Neither was Moses'
spirit hereby diminished ; for as Sol. Jarchi
saith, " Moses in that hour was like unto the
lamp that was left (burning) on the candle-
stick, (in the sanctuary) from which all the
other lamps were lighted, yet the light there-
of was not lessened any whit." God showed
hereby, that none without gifts of his Spirit,
are fit for office and government, Exod. xviii.
21; Deut. i. 13 ; Acts vi. 3. The Hebs.
have this rule, " Any synedrion, king, or
governor, that shall set up a judge for Israel,
that is not fit, and is not wise in the wisdom
ot Ihe law, and meet to be a judge; although
he be wholly amiable, and have in him other
good things, yet he that settcth him up.
chap, iii. sect. S.
Ver. 18. — Sanctify,] In Chald. prepare
yourselves: so to ' sanctify war,' is to prepare
therefore, Jer. vi. 4 ; Ii. 28. It meaneth an
holy preparation to receive the gifts that they
desired. Sol. Jarchi expoundeth it, " Prepare
yourselves for vengeance ; and so he saith
(in Jer. xii. 3,) Sanctify (that is, prepare)
them for the day of slaughter:" the twentieth
verse showeth that this may be implied.
Wept in the ears,] In ver. 20, ' wept be-
fore' the Lord; and so the Chald. turneth it
here. It meaneth, that the Lord had seen
and heard their complaint: for weeping is
often joined with lifting up the voice, or cry-
ing out; as Gen. xxvii. 39; Judg. ii. 4;
xxi. 2; 1 Sam. xi. 4; xxiv. 16; xxx. 4.
Ver. 20. — Until a month of days,] To
wit, ye shall eat, as the Gr. expresseth.
Meaning a * whole month ;' as a ' year of
days ' is an whole year, 2 Sam. xiv. 2S. So
in Gen. xxix. 14. Loathsome,] Heb. to
loathsomeness or alienation; which the Gr.
translateth to choler; the Chald. to offence,
that is, offensive. Have despised,] Or,
contemptuously refused, set at noiight; which
the Gr. translateth, disobeyed the Lord; the
Chald. rejected the word of the Lord. Who
IS,] The Chald. saith, whose majesty (or di-
vine presence) remaineth among you,
Veu. 22. — To SUFFICE them,] So the
Gr. and Chald. expound the Heb. nuitsa,
which usually sigiiifieth to find ; b\it here is
used for obtaining that which is sufficient: so
CHAP. XI.
tliem ? or shall all the fislics of tlie sea be gathered together for
them to suffice them.
^^ And Jehovah said unto Moses, Is Jehovah's hand waxed sliort ?
tliou shalt see now, whether my word shall come to pass unto thee,
or not. ^* And Moses went out, and spake unto the people the
v.'ords of Jehovah ; and he gatliered the seventy men of the elders
of the people, and made them stand round about the tent. ^^ And
Jehovah came down in a cloud, and spake unto liim, and took of
tlie spirit that ivas upon him; and gave it unto the seventy men
the elders ; and it was when the spirit rested upon tlicm, they pro-
phesied, and did not add. ^^ And there remained two of the men
in the camp ; the name of the one was Eldad ; and the name of
tlie second, Medad ; and the spirit rested upon them ; and they
were of them that were written, but went not out unto the tent,
and they prophesied in the camp.
people; see Exod. vii. I ; Gen xx. 7. And
thus Paul saith, ' He that prophesieth, speak-
eth unto men to edification, and exhortation,
and^ comfort,' 1 Cor. xiv. 3. Sometimes it
was a singing of praise unto God ; as they
that prophesied ' with harps, with psalteries
and with cymbals ; to confess and to praise
the Lord,' 1 Chron. xxv. 1, 3. Did not
ADD,] That is, prophesied no more but that
day, as God spake the ten commandments,
and ' added not,' that is, spake no more, or
after such a manner to the people, Deut. lii.
2. Thus the Gr. here translateth, and they
added no more: and Sol. Jarchi saith, " they
did not add, i. e. they prophesied not save
that day only ; so it is expounded in Siphre."
Howbeit the Chald. translateth it, ceased not;
in a contrary signification, which sometimes
is in the Heb. words. But seeing the Chald.
so expoundeth that also in Deut. v. 22, tliat
the Lord ' ceased not,' which seemeth to
mean a continuance till all those ten words
were finished ; we may likewise understand
him here to mean a continuance for that day;
(as Saul in Naioth ' prophesied all that day
and all that night,' 1 Sam. xix. 24,) and not
a continuance always ; for this seemeth to be
a temporary gift and miracle for confirmation
of their office ; as iu 1 Sam. x. 6, 11.
Ver. 26.W— Medad,] In Gr. Modad. The
SPIRIT,] In Chald, the spirit of prophecy.
That were written,] By Moses in a
book ; or in papers (as the Hebs. think) and
so were appointed among the rest to come to
the tabernacle, ver. 16, 24. But went not
OUT,] For what cause, the scripture sheweth
not: but by comparing this their fact with
others, it is probable, that as Saul when he
should have been made king, withdrew and
hid ' himself among the stufl,' 1 Sam. x. 22,
so these two, unwilling to take the charge
upon them, withdrew their shoulders, and
in Jo=;h. xvii. 16 ; Judg. xxi. 14. Here
Moses showeth that tha thing promised was
impossible in man's judgment ; both in re-
spect of the multitude of men, and length of
time: and therefore he mentioneth beasts
and fishes which also are flesh, 1 Cor. xv.
39, but speaketh not of fowls, as thinking
least of all that they should be filled with
them: yet God sufficed them with such, ver.
31. So Philip said unto Christ, 'Two hun-
dred pennyworth of bread is not sufficient for
(this multitude) that every one may have a
little,' John vi. 7, 9.
Ver. 23. — Hand waxed short,] That
is, power abated; the Gr. expoundeth it,
Hhall nut the Lord's hand be sufficient ? the
Chald. thus, Shall the tvord of the Lord be
hindered? Hand is often used for 'power,'
as being the instrument wherewith power is
shewed, Deut. xxxii. 36 ; Josh. iv. 24 ; viii.
20, ' shortness ' signifieth lessening; and is
applied sometimes to the Lord's Spirit, as in
Mic. ii. 7, ' is the Spirit of Jehovah short-
teued?' Sometimes to his hand, as here,
and in Is. lix. 1, 'Behold Jehovah's hand is
not shortened, that it cannot save:' and in Is.
1. 2, ' Is my hand shortened at all, that it
cannot redeem ? or have I no power to deli-
ver?' where the latter sentence explaineth the
former.
Ver. 25. — They prophesied,] This was
a gift and eflect of God's Spirit upon them:
and is elsewhere so explained : as, ' upon the
handmaids in those days, I will pour out my
Spirit,' Joel ii. 29, that is, ' I will pour out
of my Spirit, and they shall prophecy,' Acts
ii. IS. So iu Acts xix. 2, 6. And when
Saul was anointed to be king, ' the Spirit of
God came upon him, and he prophesied,' 1
Sam. X. 6, 10. Prophesying was not only a
foretelling of things to come, but sometimes
a declaring of the word of God unto the
NUMBERS.
^' xVnd there ran a yonug man, and told Moses, and said, Eldad
and Medad do prophesy in the camp. '* And Joshua the son of
Nun, the minister of Moses, one of his choice young men, answered
and said, My lord Moses, forbid thou tlicm. '' And Moses said
unto him, Enviest tliou for me ? but O who shall give that all the
people of Jehovah were prophets; that Jehovah would give his
Spirit upon them. '" And Moses gatliered himself into tlie camp;
he, and the elders of Israel. ^* And there went forth a wind from
Jehovah, and brought quails from tlie sea, and let them fall by tlie
camp, as it were a day's journey on this side, and as it were a day's
came not to the tabernacle: yet the Lord by
his Spirit found them out: for whither shall
men go from his spirit ? or whither shall
they flee from his presence ? Ps. cxxxix. 7.
The Hebs. have here their uncertain conjec-
tures : Sol. Jarchi saith, " They were all
written expressly by their names, and should
have been taken by lots. For the count was
made for the twelve tribes, out of every tribe
six, except two tribes, of which were but
five. Moses took seventy-two papers (or
scrolls) and on seventy of them he wrote an
elder, and on two, a part : and he chose six
out of every tribe, so there were seventy and
two. Then he said unto them, Take up your
papers out of the basket. Whoso took up
with his hand (a paper on which was written)
an elder, he was sanctified (to that office:)
but he in whose hand came up a part, unto
him he said, the Lord will not have thee."
Ver. 28. — Of his choice youiVJ wen,]
In Gr. his chosen one : the Chald. saith, o/
his young men. The original word signifieth
also youth: whereupon some translate it. the
minister of Moses from his youth: but this
seemetli not fit, for Moses's shepherd's life in
Midian, from which he came but a little
before this, argueth the contrary. Forbid
THOU THEM,] Tliis he spake of envious zeal
for his master Moses' sake, (as the ver. fol-
lowing showeth ;) that he would not have
the use of the gift of prophecy common; or,
because they obeyed not Moses to come out
as he commanded. So the disciples forbade
one that cast out devils in Christ's name,
because he followed not with them, Luke ix.
49, 50, Mark ix. 38. Thargum Jonathan
explaineth it, ' my lord Moses, request mercy
from before the Lord, and forbid them the
spirit of prophecy.'
Ver. 29. — Enviest thou,] Or, hast thou
envious zeal or jealousy for my sake ? which
is a prohibition, have it not: as 'think ye that
I am come to give peace on earth?" Luke xii.
51 ; that is, ' think it not,' Matt. x. 34,
But O who shall give,] Or, and O who,
&c.; this is an earnest wish, as would God,
or the lilje: the word and, setteth forth the
earnestness of his passion, as Acts xxiii. 3 ;
Ps. ii. 6. His spirit,] That is, the gifts of
his spirit ; as the Chald. saith, ' his spirit of
prophesy.' So Paul wisheth that all the church
could prophesy, and saith, ' follow after love,
and zealously desire spiritual gifts , but ra-
ther that ye may prophesy, 1 Cor. xiv. 1.
Ver. so. — Gathered,] That is, got him-
self, or as the Gr. saith, departed. The
elders,] Who were authorised of God to be
of the high counsel or synedrion with Moses
and his assistants: and thus they differed
from those inferior magistrates which had
been appointed before by Jethro's advice,
Exod. xviii. 21, 25. And as then all hard
causes were brought unto Moses, Exod. xviii.
26 ; so after this, such causes were brought
to the high court or synedrion first ordained
here. This is showed by the Heb. canons
in Talmud Bab. Sanhedrin, chap. 1 ; and
Maim, in Sanhedrin, chap. v. thus : " they
set up no king but by the mouth of the senate
of seventy-one (elders:) neither make they
any lesser synedrion for every tribe and for
every city, but by the senate of seventy-one.
Neither judge they a whole tribe revolted, (to
idolatry,) nor a false prophet, nor the high
priest in judgment of life and death, but by
the great synediion. But money matters
are judged by the court of three judges.
Likewise, they make (or judge) no elder re-
bellious, (Deut. xvii.) nor any city drawn to
idolatry, (Deut. xiii.;) neither cause they
the suspected woman to drink the bitter
water, (Num. v.) hut in the great synedrion.
Neither do they add unto (or enlarge) the
city or the court-yard, neither go they forth
to permitted wai," &c. [whereof see the
notes on Deut. xx. I,] but by the great syne-
drion ; as it is said, (in Exod. xviii. 22,)
' e\ery great matter they shall bring unto
thee.'
Ver. 31. — A wind,] God ' made an ea^t
wind to pass forth in heaven ; and brought on
a south wind by his strength,' Ps, Ixxviii.
26. Brought quails,] Such fowls as he
had fed them with before, in Exod. xvi. 13 ;
them now God again brought swiftly, and as
CHAP. XI. y
journey on that side, round about the camp : and as it were two
cubits above the face of the earth. ^^ And the people stood up all
tliat day, and all the night, and all the next day, and they gathered
the quails ; he that gathered least, gathered ten homers : and spread-
ing they spread them for themselves round about the camp. ^^ The
flesli was yet between their teeth ; it was not yet cut off, when the
anger of Jehovah was kindled against the people, and Jehovah
smote the people with a very great plague. " And he called the
name of that place Kibroth-hattaavah, because there they buried
the people that lusted. ^' From Kibroth-hattaavah, tlie people
journeyed unto Hazeroth : and tliey were in Hazeroth.
with violence ; which the Chald. translateth
made to fly. Let them fall,] Or, spread
them abroad ^ so this word is Englished in
1 Sam. XXX. 16. Two cubits,] Sol. Jarchi
saith, " they flew so high as against a man's
heart, that he was not toiled in getting them,
either by reaching high or by stooping low.
Ver. 32 — Ten homers,] Or, ten heaps,
as the Chald. translateth: for the Heb. homer
sometimes signifieth an heap, as in Exod.
viii. 3 ; sometimes a kind of measure con-
taining ten ephahs or bushels, Ezek. xlv. 11 ;
the which measure is called also a cor, Ezek.
xlv. 14 ; and so Thargum Jerusalem inter-
preteth it here. Thus also the Gr. translat-
eth it ten cors ; (for of the Heb. cor, tlie Gr.
coros, in Luke xvi. 7 ; and Lat. cortis are
derived.) And Chazkuni here explaineth it,
" ten homers ; there are in an homer thirty
seahs (or pecks,) so ten homers contain three
hundred seahs: lo he that gathered least, had
every day ten seahs." Of the seah or peck,
see the notes on Gen. xviii. 6. This abun-
dance of fowls was miraculous, whereupon it
is said, ' God rained flesh upon them as
dust ; and feathered fowls as the sand of the
sea,' Ps. Ixxviii. 27. And with these they
filled their greedy lust ; (' feeding themselves
without fear,' as Jude ver. 12;) though the
Lord had threatened to punish them, ver. 20.
Ver. 33. — Not yet cot off,] To wit,
from their mouth, that is, not taken fiom
them, which the Gr. translateth before it
(that is, the flesh) failed. Thus the phrase
is opened in Joel i. 5, ' the new wine is cut
ofl' from your mouth ;' that is, taken away
from you. Or, by cutting may be meant
chewing. The psalmist alleging this, saith,
* they ■were not estranged from their desire ;
Voi>. II.
the meat was yet in their mouth when the
anger of God came up against them,' &c. Ps.
Ixxviii. 30, 31. And here Chazkuni observ-
eth how they were plagued of God, " after
that he had sufficed all of them with flesh ;
that men should not say he had not plagued
them, but because he was not able to suffice
them all with flesh. A very great flagoe,]
Or, vehement great smiiing : Abr. Ezra writ-
eth, that ' it was the pestilence; God gave
them their request when tliey lusted for flesh;
but sent leanness into their soul,' Ps. cvi. 14,
15. ' The anger of God came up against them,
and slew of the fat of them ; and smote down
the choice young men of Israel,' Ps. Ixxviii.
31.
Ver. 34. — He called,] meaning, Moses
called, and by the name of the place, left a
memorial of their sin and punishment, for a
warning to them after, Deut. ix. 22 ; and to
us, ' that we should not lust after evil things
as they lusted,' 1 Cor. x. 6. Or, as the Gr.
translateth it, ' the name of the place was
called;' see ver. 3. Kibroth-hattaavah,]
That is, as the Gr. expoundeth it, graves (or
monuments) of lust. Where lust may be
used for the men that lusted : as circumcision,
in Rom. ii. 26, is for men circumcised ;
pride, for the proud man, Jer. 1. 31, 32 ; Ps.
xxxvi. 12; and many the like. See the
notes on Gen. xlv. 7.
Ver. 35. — Were in Hazeroth,] Or,
Chatseroth, in Gr. Aseiroih ; here they were
that is, abode or continued, (as Daniel was,
that is, continued, Dan. i. 21 ; and they were,
that is, continued there, Pv.uth i. 2.) The
cause of which abode, was a new trouble which
Moses' sister and brother raised against him,
Num. xii.
10
N U M B E R S.
CHAP. XII.
1. Mary and Aaron speak against Moses about his wife and office.
4. The Lord caUeth them all before him, justijieth Moses, magnijieth his
office, rebuketh the murmurers, and departeth in anger. 10. Mary is
made a leper, Aaron confesseth sin, Moses prayeth God to heal her.
1 4. The Lord commandeth her to be shut out of the camp seven days.
1 5. The people's journey is stayed till she mas brought in again ; then
they go on into Pharan.
^ And Mary and Aaron spake against Moses, because of tlie
Ethiopian woman whom he had taken : for he had taken an Ethio-
pian woman. ^ And they said, Hath Jehovah spoken only indeed
by Moses ? liath he not spoken also by us ? And Jehovah heard
Ver. 1. — Mary,] In Heb. Mirjam; in
Gr. Miriam ; she was a piophetess, sister of
Moses and Aaron, Excel, xv. 20; and she
it was that began the quarrel, as in tlie ori-
ginal it appeareth, ' Mary she spake ;' there-
fore she, not Aaron, was plagued with le-
prosy, V. 10. As Satan prevailed first with
Eve, then liy her with Adam, Gen. i. 3; so
here first with Mary, and then by her, with
Aaron the high priest. And as the former
sin of lust for flesh began among the baser
sort. Num. xi. 4; so this sin of ambition and
vain glory began among the chiefest of the
church: for these three, Moses, Aaron, and
Mary, were the chief guides whom God sent
before his people, Micah vL 4. Because,]
Or, itpon occasion, for the sake. Ethio-
pian,] Heb. Cushite ; which the Gr. traiis-
latetli Ethiopian. This seemeth to be no
other than Zipporah the Midianitess, whom
Moses had married, Exod. ii. 16^ 21; and
because the Midianites dwelt in Cush his
land, they were called Ciishites (or Ethio-
pians;) and it may be also because they were
tawny coloured like them. For otherwise
Cush was tlie son of Cham, Gen. x. 6;
whereas Midian was the son of Abraham, the
son of Shem, Gen. xxv. 1, 2. The Chald.
instead of Cushith, saitli Fair, which may be
spoken by the contrary. Josephus, Philo,
and some others take this wife not to be
Zipporah, but another Ethiopian. Taken,]
To wit, to tvife, that is, married ; so in 1
Chron. ii. 19, 21 ; 2 Chrou. xi. 20; Neh.
vi. 18; X. 30. By this it seemeth, the mar-
rying of that woman (who was not of the
stock of Israel, and who hindered him from
circumcising his son, Exod. iv. 24 — 26,) was
the occasion of their murmuring. Howbeit,
the Heb. doctors make his not companying
with liis wife, to be the occasion: for that he
being a prophet, daily conversant with the
Lord, and frequenting his tabernacle, ab-
stained from her lest he should have legal
pollution, which would have kept him from
the sanctuary, Lev. xv. IG — 31. Compare
also Exod. xix. 15. Thus the Chald. ex-
poundeth it, " for he had put away (or ab-
stained from) the fair wife which he had
taken." And Sol. Jarchi thus, " for he had
taken a Cushite woman, and had now put her
away."
Ver. 2. — By Moses,] Or in Moses ; as
speaking of inward revelation by the Spirit:
the Thargum called Jonathan's, paraphraseth
thus ; " hath the Lord spoken only indeed
with Moses, who is separated fiom copulation
of the bed," meaning with his wife. Also by
us.] Or, in us : as David said ' the Spirit of
Jehovah spake in me,' 2 Sam. xxiii. 2.
Here Sol. Jarchi addeth for explanation,
" hath he not spoken also by us, and yet we
have not separated ourselves from the way of
tlieearth;"meaning,from mutual society,s»ich
as is between man and wife ; a phrase taken
from Gen. xix. 31. But it may be under-
stood, as before is noted, that they would not
have Moses esteemed the only prophet, who
had so stained himself by marriage with a
strange woman. Their drift was by disgrac-
ing Moses for his infirmity, to grace and ad-
vance themselves; against which it is said,
' let us not be desirous of vain-gloiy, provok-
ing one another, envying one another,' Gal.
V. 26. Heard it,] That is, took notice of
this their speech, to reprove and punish it.
So of Reuben's sin, it is said, ' Israel heard
it,' Gen. xxxv. 22. Or, God is said to hear
it, as a witness of that wliich it may be they
murmured in secret: as in Ps. lix. S, ' swords
CHAP. XI
11
it. ^ Now tlie man Moses was very meek, above all the men wliich
were upon the face of the eartli.
* And Jehovah said suddenly unto Moses, ^nd unto Aaron, and
unto Mary, Come out ye three unto the tent of tlie congregation,
and they three went out. ^ And Jehovah came down in tlie pillar
of the cloud, and stood in the door of the tent, and called Aaron
and Mary : and they two came fortli. ^ And he said. Hear now my
words : if there shall be a prophet among you, I Jehovali will make
myself known unto him in a vision, I will speak unto liim in a
dream. ' My servant Moses is not so, lie is faithful in all mine
are in their lips, for who (say they) doth
hear ? and in Ps. Iv. 20, * God will hear
and afflict them.' See also Ps. xciv. 7, 8, 9.
Vkb. 3. — Meek,] The original word hath
affinity with affliction and lowliness, for by
affliction, this virtue is furthered. Lam. iii.
27 — 30 ; and is seated in the heart and spi-
rit, as the apostle mentioneth ' a meek and
quiet spirit,' 1 Pet. iii. 4. As Moses, so
Christ is set forth for an example of meek-
ness. Matt. xxi. 5; xi. 29. It is a virtue
which kuepeth a mean in anger, and avenging
of ourselves when we are otfeiided, wronged,
and contemned. Above all the men,] Or,
more than any man. This commendation
the Spirit of God giveth of Moses, though by
Moses' own pen (as the apostle also writeth
in his own behalf, 2 Cor. xi. 5, 6, 10, 22,
&c. ; xii. 11, 12;) although Moses is noted
to have been very angry sundry times, Exod.
xi. 8; xvi. 20; xxxii. 19; Lev. x. 16;
Num. xvi. 15; xxxi. 14; xx. 10, 11; com-
pared with Ps. cvi. 32, 33.
Ver. 4. — Said suddenly,] So showing
the greatness of his displeasure against them,
which suffered no delay, Ps. Ixiv. 7; Prov.
vi. 15 ; Is. XXX. 1 3 ; and preventing any
that might think Moses complained to God
and sought revenge. Thus God who will be
a swiit witness against evil doers, Alal. iii.
5 ; suddenly rose to plead the cause of his
meekest servant. Compare Ps. 1. 19, 20,
21. Ye three,] Both parties are judicially
summoned to appear before the Lord in the
tent of his habitation ; as he riseth up to
judgment, ' to save all the meek of the earth,'
Ps. Ixxvi. 9. So in Num. xvi. 16.
Ver. 5.— Came down,] In Chald. reveal-
ed himself: see Gen. xi. 5. Of the cloud,]
As the throne of his glory, out of which he
used to appear and speak unto them, Ps. xcix.
7 ; Num. xvi. 42. Unto these appearances
those visions of John hath reference. Rev. x.
1, 2, 3; xiv. 14, &c.
Ver. 6. — A prophet among you,] Or,
of you ; Heb. yoicr prophet : which the
Chald. expoundelh, " if there shall be pro-
phets to (or among) you." What this word
prophet meaneth, see in the notes on Gen.
XX. 7; Exod. vii. 1. I Jehovah,] So the
Chald. also explaineth it: or it may be inter-
preted, of Jehovah ; that is, a prophet of the
Lord : so the G r. translateth, a prophet of you
to the Lord. In a vision,] Or, by a vision
or sight ; that is, as the Chald. saith, in vi-
sions ; so God appeared to Abi aham the
prophet in a vision. Gen. xx. 7 ; xv. 1 ; and
to Jacob, Gen. xlvi. 2 ; to Ezekiel, Ezek. i.
1 ; to Daniel, Dan. viii. 2; and others, Job
iv. 13 ; 2 Cor. xii. 1 ; Acts ii. 17 ; where-
upon a prophesy is called a vision. Is. i. I ;
Obad. i. 1 ; Nahum i. 1. In a dream,]
Chald. in dreams : another way by which
God revealed his word to the prophets. Gen.
xxxi. 11 ; Deut. xiii. 1 ; 1 Kings iii. 5;
Jer. xxiii. 25, 28, 32. Dreams are in the
night, and then as it were in darkness God
spake with the other prophets ; but as R.
Menachem here noteth, " it was not so with
Moses, for God spake not with him but by
day." Moreover, dreams and visions do soon
vanish and fly away. Job xx. 8.
Ver. 7. — Not so,] Is not such a prophet
that I should speak to him by dreams and
visions. Faithful in all mine house,]
That is, in all my church ; for the house of
God is expounded ' the church of the living
God,' 1 Tim. iii. 15 ; and so the Chald. here
translateth it " in all my people ;" and Jona-
than, " in all the house of Isiael my people;"
and Chazkuni explaineth it thus, " all the
men of my house hold him for faithful."
This is further opened by the apostle, saying,
' consider the apostle and high priest of our
profession, Christ Jesus, who was faithful to
him that made him, as also Moses was in all
his house, &c. And Moses verily was faith-
ful in all his house, as a servant, for a testi-
mony of those things which were to be spoken
after, but Christ as the Son over his own
house ; whose house we are, if we hold
fast the confidence and the rejoicing of the
hope firm unto the end,' Heb. iii. 1 — 6.
Touching Moses' faithfulness, and the confi-
dence that Israel reposed in him, see the
notes on Exod. xix. 9.
12
NUMBERS.
liouse. ^ Moutli to moutli will I speak with him, and in vision, and
not in dark speeches ; and the similitude of Jehovah shall he be-
Ver. 8. — Mouth to mouth,] That is,
familiarly, plainly, in mine own presence,
without any interposed mean ; as the Chald.
translateth, speech tvith speech. So when
Joseph spake without an interpreter, he said,
' it is my mouth that speaketh unto you,'
Gen. xlv. 12; and the apostle opposeth it to
speech by writing ; as, 'I would not write
with paper and ink, but I trust to come unto
you and speak mouth to mouth, that our joy
may be full,' 2 John ver. xii ; and 3 John
xiv. A like phrase is in Exod. xxxiii. 11,
' Jehovah spake unto Moses face to face, as a
man speaketh unto his friend:' and in this
manner of communication, Moses excelled
all the other prophets, Deut. xxxiv. 10.
The Heb. doctors have explained this matter
thus; " it is one of the foundations of the
law, to know that God maketh the sons of
men to prophesy ; and prophesy resteth not
but on a wise man, great in wisdom, mighty
in his virtuous qualities, that his affections (or
natural corruption) prevail not over him in
any thing in the world, but he prevaileth by
his knowledge over his affections continually,
&c. On such a man the Holy Spirit dwel-
leth, and when the Spirit resteth upon him,
his soul is associated to the degree of angels
which are called men, and he is turned to
another man, and perceiveth in his own
knowledge that he is not so as he was, but
that he is advanced above the degree of
other wise men, as it is said of Saul,
' and thou shalt prophesy with them, shalt
be turned to another man,' (1 Sam. x.
6.) The prophets were of divers degrees :
as in wisdom one wise man is greater than
another, so in prophesy, one prophet was
greater than another. And all of them saw
not the vision of prophesy but by dreamj by
vision of the night, or iu the day time, after
that a deep sleep was fallen upon them, Num.
xii. 6 ; and all of them when they prophesied,
their joints trembled, and strength of body
failed, and their thoughts were troubled, and
the mind was left changed to understand that
which was seen ; as it is said of Abraham,
' and, lo, a terror, a great darkness fell upon
him,' (Gen. xv. ;) and as is said of Daniel,
' and my vigour was turned in me unto cor-
ruption, and I retained no strength,' (Dan.
X. 8.) The. things that were made known to
a prophet by vision prophetically, were made
known to him by way of parable, and forth-
with the interpretation of the parable was
written in his heart, and he knew what it
was. As the ladder that Jacob our father
did see, and the angels ascending and des-
cending on it, (Gen. xxviii. 12 :) and the
living creatures which Ezekiel saw, (Ezek. i.)
and the seething pot and almond rod which
Jeremiah saw, (Jer. i.;)and the epliah which
Zechariah saw, (Zech. v.) and so the other
prophets, of whom some spake the parable and
the interpretation thereof, some the interpre-
tation only ; and sometime they uttered the
parable only without the interpretation, as
part of Ezekiel's and Zechariah's words: and
they all prophesied by parables and after the
way of dark speeches. None of the prophets
prophesied at all times when they would ; but
prepared their understanding, and sat joyful,
and with cheerful heart, and with contem-
plation. For prophesy cometh not upon men,
either when they are sorrowful, or when they
are slothful, but w hen they are joyful : there-
fore the sons of the prophets had before them
psalteries, and timbrels, and pipes, and harps,
(1 Sam. X. 5 ;) and they sought for prophesy;
and this is that which is written, ' and they
prophesying,' (1 Sam. x. 5 ;) as if he should
say, walking in the way of prophesy, until
they do prophesy. Those which forget to
prophesy, are called sons of the prophets : and
although they prepared their wits (or under-
standing,) it might be the Holy Spirit would
come down upon them, and it might be not.
All these things that we have spoken of, were
the way of prophesy for all the former and
latter prophets, except Moses our master, the
master of all the prophets. And what differ-
ence was there between the prophesy of
Moses, and of all the other prophets ? All
the prophets prophesied by dreams or by vi.
sion: but Moses prophesied when he was
waking and standing ; as it is written, ' and
when Moses was gone into the tent of the
congregation, to speak with him, then he
heard the voice of one speaking unto hiin,'
(Num. vii. 89.) All the prophets prophesit'l
by the hands of an angel, therefore they did
see that which they saw in parables and dark
speeches: Moses prophesied not by the hands
of an angel, as it is said, ' mouth to mouth,
I will speak with him,' (Num. xii. 8 ;) it is
also said, ' the Lord spake unto Moses face
to face,' (Exod. xxxiii. 11 ;) and again it is
said, ' and the similitude of the Lord shall
he behold, (Num. xii. 8 ;) as if he should say,
there is no parable there, but he seeth the
thing concerning his Creator, without dark
speech, without parable. He it is of whom
the law testilieth, ' apparently, and not in
dark speeches," (Num. xii. 8 ;) for he pro-
phesied not by dark speech, but apparently,
for he saw the thing concerning his Creator.
All the prophets were afraid, and troubled,
and fainted, but Moses was not so ; for the
CHAP. xir.
13
hold : and wherefore were ye not afraid to speak against my ser-
vant, against Moses ? ^ And the anger of Jehovah was kindled
against them, and he went away. " And the cloud departed from
Scripture saith, ' as a man speaketh unto his
friend,' (Exod. xxxiii. 11;) as if he should
say. As a man is not troubled to hear the
words of his friend, so there was strength in
the mind of Moses to understand the words
of prophesy, and he stood on his place safe
and well. None of the prophets prophesied
at all times when they would: but Moses
was otherwise, for at any time when he
would, the Holy Spirit clothed him, and pro-
phesy came upon him ; and he needed not to
prepare his mind and make himself ready
for it, for he was prepared and ready, and
stood as the angels of ministry, therefore he
prophesied at all times, as it is said, ' stand
still, and I will hear what the Lord will com-
mand concerning you,' (Num. ix. 8.) And
this God caused him to trust upon, as it is
said, ' but as for thee, stand thou here with
me, &c. (Deut. v. 31 :) whereby thou mayest
learn that all the prophets, when prophesy
was taken up from them, retui-ned to their
tents, which was for things necessary to the
body of them all, as the rest of the people ;
therefore they were not separated from their
wives: but Moses our master returned not to
his first tent, therefore he was separated from
his wife for ever ; and his mind was fast
bound unto God the rock everlasting, and
his glory was never taken up from upon him,
but the skin of his face shined, and he was
sanctified as the angels." Maim, in Misn.
torn. i. ; in Jesude haturah, chap. vii. sect.
1 — 6, Now as the apostle compareth Christ
with Moses, and preferreth him before Moses,
Heb. iii. ; so in this gift of prophesy he did
excel him: for ' the Lord gave him the
tongue of the learned, that he knew how to
speak a word in season,' Is. 1. 4 ; and this he
learned not by dreams or visions, nor by
a'.igels, nor by speech communicated mouth
to mouth ; but by clean seeing of God, (which
no man ever did at any time ;) and being
' in the bosom of the Father,' John i. 18;
and having the Spirit, not by measure, he
testified what he had seen and heard with his
Father, John iii. 32, 34; viii. 38 ; and in
him all fulness dwell, even ' the fulness of
the Godhead bodily,' Col. i. 19; ii. 9.
Will I speak,] That is, I asuallp speak :
the time to come is used to signify a continu-
ed action. In vision,] Or, by sight^ or a^-
pearance, that is apparently : the Gr. trans-
lateth, in an appearance or sight : which
word is opposed (in 2 Cor. v. 7 ;) to faith,
which is of things not seen, Heb. xi. 1; and
here the Lord opposeth it to dark speeches,
80 it meancth an apparent or clear revelation.
Aben Ezra explaineth it thus, '' I will show
him the thing as it is, as the form of the
tabernacle, (Exod. xxv. 40,) and not in a
dark speech, (or riddle), like (that in Ezek.
xvii. 2;) a great eagle with great wings, &c.
Dark speeches,] Or, hidden speeches, rid-
dles : a dark speech is called in Heb. Chidah,
of sharpness, because it requireth sharpness
of wit, both to propound and expound the
same, as we have an example in Samson's
riddle, Judg, xiv. 13, 14, &c. ; and it is of
the nature of a parable, as in Ezek. xvii. 2,
3, ' Son of man put forth a riddle, and speak
a parable to the house of Israel ; a great
eagle with great wings, long winged, full of
feathers which had divers colours, came unto
Lebanon,* &c. And all close and hidden
doctrine is called a riddle, Ps. xlix. 5. And
the Holy Spirit translateth it in Gr. sometime
Ainigma, a riddle, 1 Cor. xiii. 12; (as the
common Gr. version here hath,) sometime
'hidden things,' Matt. xiii. 35; from Ps.
Ixxviii. 2; and so the Chald. of Jonathan
expoundeth it here. The apostle showeth
the meaning of this word, when he said,
' now we see through a glass in a riddle, (that
is, darkly,) but then (we shall see) face to
face,' 1 Cor. xiii. 12. The similitude,]
Or, the likeness, image, which the Gr. inter-
preteth the glory of the Lord. Sol Jarchi
saith, " this was the sight of (God's) back-
parts," mentioned in Exod. xxxiii. 23. And
this prerogative Moses had above all Israel,
which saw no similitude of God, Deut. iv.
12, 15; and above all prophets, who saw
no vision of God so clear as he did. For
even Moses himself could not see the face of
God, Exod. xxxiii. 20. ' No man hath seen
God at any time,' John i. IS ; neither can
see,' 1 Tim. vi. 16. Against my servant,
.^gainst Moses,] A manner of speech both
earnest and elegant, like that in Gen. xxi.
10, ' with my son, with Isaac;' and that in
2 Sam. vii. 23, ' like my people, like Israel.'
Sol. Jarchi noteth, " he saith not against
my servant Moses ; but against my servant,
against Moses ; against my servant though
he were not Moses ; against Moses, for though
he were not my servant, it were meet ye
should fear before him, how much more see-
ing he is my servant ? According to this
the apostle speaketh in 2 Pet. ii. 10, ' they
are not afraid to speak evil of dignities.'
Ver. 9. — He went away,] Withdrew
the sign of his glorious presence, not vouch-
safing to hear their answer; which was a
token of his gi'eat displeasure.
Ver. 10. — The cloud pepartep,] The
14
NUMBERS.
off the tent; and, behold, Mary became leprous as snow: and
Aaron looked upon Mary, and, behold, she was leprous. " And
Aaron said unto Moses, Alas ! my Lord, I beseech thee, lay not the
sin upon us, wherein we liave done foolishly, and wlierein we have
sinned. ^^ I beseech thee, let her not be as one dead, of whom when
he Cometh out of hismotlier's womb, half liis flesh is even consumed.
■^ And Moses cried unto Jehovah, saying, O God, I beseech thee.
Ileal her now.
^* And Jehovah said unto Moses, And if her father had spitting
spitted in her face, should she not be ashamed seven days ? let her
be shut seven days out from the camp ; and after let her be ga-
Ver. 12. — As ONE DEAD,] By continu.
ance of the leprosy upon her, whereby she
should be shut out of tlie communion of the
church, Num. v. 2 ; should defile all that
touched her as do the dead ; and in the end
be consumed, and die utterly with that fret-
ting plague, as the words following show.
The Chald. expoundeth this veise thus ; "let
her not now be separated iVom among us, for
she is our sister: pray now for this dead flesh
that is in her, that it may be healed." Is
EVEN CONSUMED,] Or, is even eaten, to wit,
with the disease: and by coming out of his
mother's womb, the Gr. understaudeth and
translateth, an tintimely birth and coming
out, &c. for as of such a dead birth the flesh
is half consumed, so is the flesh of a leper.
Ver. 13 Cried out,] That is, as the
Chald. translateth, prayed, but earnestly, and
as grieved for her affliction ; so the word
usually signifieth. O God,] Hebr. jEI,
which is one of God's names, signifying his
might, and including his mercy; as is noted
on Gen. xiv. 18. So in Thargum Jonathan,
it is here explained, " And Moses prayed,
and besought mercy before the Lord, saying,
I beseech for mercy of the merciful God, I
beseech God that hath power of the spirits of
all flesh, heal her I beseech thee,"
Ver. 14. — Had spitting spitted,] That
is, had but spitted, to wit, in anger. The
Chald. expoundeth it, had rehiihed. Spitting
on the face, is a sign of anger, shame, and
contempt, Job xxx. 10 ; Is. 1. 6 ; which, if
it had been from her earthly father, should
have made her ashamed and sorrowful seven
days: how much more now that it is from
her Father which is in heaven ? Seven
DAYS,] So long every leper was to be shut
up by the law, for ^\%xy trial ; and also at his
cleansing ; see Lev. xiii. 4, 5, 21, 26 ; xiv.
viii. So long was he unclean that touched a
dead man. Num. xix. 11. Gathered,]
That is, received in, or as the Gr. translat-
eth, enter in. So gathering is used for re-
ceiving or taking in, after that one is neglect-
ed or forsaken, Juilg. xix. 15; Josh. xx. 4;
cloud of the g'ory of the divine presence of the
Lord, saith Thargum Jonathan. Leprous as
snow,] That is, leprous white as snow ; and
this was the sorest leprosy, and most incur-
able, see Exod. iv. &; 2 Kings v. 27; and
they that had this disease, were put out of
the Lord's camp as unclean, Lev. xiii. ; and
therefoie God departed now away, for (as
Chazkuni here saith,) " It is not the way of
the earth, that holiness should stay in an un-
clean place." This punishment was very
memorable, both for the suddenness and sore-
ness of it ; wherefore it is after said, ' re-
member what Jehovah thy God did unto
Mary bj' the way, after that ye were come
forth out of Egypt,' Deut. xxiv. 9. And if
God did thus unto so great a woman for
Moses' sake, what will he do to such as rebel
against Christ, who is ' counted worthy of
more glory than Moses,' Heb. iii. 3. ' For
if they escaped not, who refused him that
spake on earth ; much more shall not we es-
cape if we turn away from him that speaketh
from heaven,' Heb. xii. 25. For Christ is
not the servant, but the Son, even ' the
Lord from heaven, 1 Cor. xv. 47.
Ver. 11. — Alas, my lord,] Or, Ok, my
lord, Heb. ttnto me, to wit, have respect ,' the
Chald. explaineth it, we pray thee, my lord:
see this phrase in Gen. xliii. 20. Aaron as
unworthy of access himself unto God now
departed, maketh request unto Moses, hon-
oureth him (though Aaron himself was both
the elder brother and the high priest,) with
the title of his lord,confesseth theirsin against
him, craveth pardon ; and by Moses' media-
tion, to have their sister cured. Sin,] That
is, the punishment of sin, (as Lev. xxii. 9 ;
Num. xviii. 32 ;) which he desireth that by
Moses' intercession, it might not be laid upon
them of God. Wherein we have done
FOOLISHLY,] Or, because ive are become fool-
ish : the Gr. translateth, because ve have
done ignorantly in that we have sinned : in
which sense it is a lessening of their sin, as
done through unadvisedness and oversight,
not maliciously
CHAP. XIII.
15
tliered in. " And Mary was shut out from tlie camp seven days;
and the people journeyed not till Mary was gathered in again.
'* And afterward the people journeyed from Hazeroth, and en-
camped m the wilderness of Pharan.
Ps. xxvii. 10. Here Thargum Jonathan was a special honour unto Mary above other
atldeth this paraphrase, " And I will cause to
stay, for thy sake, the cloud of my gloiy, and
the tabernacle, and the ark, and all Israel,
until the time that she is healed, and after-
ward she shall be gathered in."
Ver. J 5. — Mary was shut,] In Gr.
was separated: this was an example of jus-
tice against sinners, without respect of per-
sons: therefore they are after desired to re-
member this, Deut. xxiv. 9. And even
kings when they were lepers, were separated,
and dwelt apart, 2 Chron. xxvi. 20, 21.
The people journeyed not,] But stayed
mourning for her, till she was cured ; which
lepers, for whom there was no such stay.
Num. V. 2, 4. Because this Mary was one
of those whom God sent before his people,
Mic. vi. 4; Exod. xv. 20. Sol. Jarchi
saith, " The Loid imparted this honour unto
her, because she once stayed for Moses when
he was cast into the river, as it is written,
And his sister stood afar oHi" &c. Exod. ii. 4.
Ver. 16. — Wilderness of pharan,] Or,
of Paran; which had been ' Ishmael's' habi-
tation, Gen. xxi. 21, and the place where
they pitched in this wilderness was called
' Rithmah,' Num. xxxiii. 18, and ' Cadesh-
baruea,' Num. xiii. 3, 26 ; Deut. i. 19, &c.
CHAP. XIII.
1. The Lord enjoinetli Moses to send one man of every tribe, to search
the land of Canaan. 4. Their names and tribes. 17. Their instruc-
tions. 21. Their acts and return after forty days. 26. Their relation
of the goodness of the land, and strength of the inhabitants. 30. Caleb
eneourageth the people, but the others discourage them, and bring up an
evil report upon the land.
233
' And Jehovah spake unto Moses, saying, ^ Send thou men,
that they may search the land of Canaan, wliich I give to the
sons of Israel: one man, one man for a tribe of his fathers, shall
33 3 Here beginiieth the thirty-seventh
section of the law: see Gen. vi. 9.
Ver. 1. — Jehovah spake,] By Moses' re-
lationafter^it appeareth, thatwhenGodhad led
his people from mount Horeb toCadesh Barnea,
through the great and fearful wilderness, and
they were come to the mountain of the Amo-
rites; then Moses said, 'See, the Lord thy
God hath given the land before thee ; go up,
possess it. And all the people came near
unto Moses, and said. We will send men
before us, and they shall search out the land
fur us, and bring us word again, by what way
we shall go up, &c. That word liked Moses
well; and he took of them twelve men, and
sent them to spy out the land,' Deut. i. 19
— 24. So where here it is said, ' Jehovah
spake,' &c. it is not meant, that this motion
came first from the Lord; but the people
first spake of it to Moses, he consulted with
the Lord about it; and the Lerd approved.
or at least, permitted the thing which they
desired,
Ver. 2. — Send thou,] Or, send for thee:
which Sol. Jarchi expoundeth to this sense;
" I command thee not ; if thou pleasest,
send: forasmuch as Israel came and said, we
will send men," &c. Deut. i. 22. That
they may search,] Oi', and let them search,
or espy, by searching round about: and the
word implieth the action of the heart and
mind, not of the eyes only, Eccl. i. 13 ; vii.
25. Thus God let them go search or espy
the land, which he himself before ' had espied
for them,' Ezek. xx. 6, and went before them
in the way, to search them out a place to
pitch their tents in, in fire by night, and in
a cloud by day, Deut. i. 33. Of Canaan,]
That is, as the Gr. translateth, of the Ca-
naanites: named as the chief, for it was the
land of seven mighty nations,' Deut. vii. 1. I
GiVE.l Or, am giving: so he speaketh as of a
IG
NUMBERS.
ye send every one a ruler among them. ^ And Moses sent liiem
irom the wilderness of PJiaran, at the mouth of Jehovah : all those
men were heads of the sons of Israel. * And tliese were their
names: Of the tribe of Reuben, Shammua tlie son of Zaccur.
* Of the tribe of Simeon, Shaphat the son of Hori. ® Of the tribe
of Judali, Caleb tlie son of Jeplmnneh. ' Of the tribe of Issachar,
Jigal the son of Joseph. ®0f tlie tribe of Ephraim, Hosliea the
son of Nun. ^ Of the tribe of Benjamin, Palti the son of Raphu.
'" Of the tribe of Zabulon, Gaddiel the son of Sodi. " Of the
tribe of Joseph, of the tribe of Manasses, Gaddi the son of Susi.
^^ Of the tribe of Dan, Ammiel the son of Gemalli. ^^ Of the tribe
of Aser, Setlmr the son of Michael. " Of the tribe of Naphtali,
Nalibi the son of Vophsi. '^ Of the tribe of Gad, Gevel the son
of Machi. '® Tliese are the names of the men which Moses sent
here; and sometime Joseph is named for
Ephraim, Ezek. xxxvii. 16, 19; Rev. \ii.
8. Here he is named as father of Manas-
seh, who was liis first-born, Josh. xvii. 1,
although the Heb. give another reason;
namely, " Because both of them uttered an
ill report ; Joseph, of liis brethren, (Gen.
xxxvii. 2,) and the prince of Manasseh, of
the land: which Hoshea of Ephraim did not," •
Chazkuni on Num. xiii.
Ver. 13.— Sethur.] In Gr. Sadour.
Ver. 14. — Nahbi,] Or Nachbi; in Gr.
Naabi son of Sabi.
Ver. 15. — Gevel,] In Gr. Goudiel.
Ver. 16.— These are the names,] Chaz-
kuni here observeth, " He sent no spy of the
tribe of Levi, because he had no portion in
the land." Nun,] Called also, Non, 1
Chron. vii. 27, in Gr. Nave. Joshua,] Or,
Jehoshua, called sometime ' Jeshuah,' Neh.
viii. 17, in Gr. Jesus; and so the New Tes-
tament writeth him. Acts vii. 45, Heb. iv.
8, that signifieth a 'Saviour,' Mat. i. 21.
And this name Moses gave him by the
Spirit of God ; either as foreseeing that he
should be his successor, and save the people
from their enemies the Canaanites ; or, (as
Sol. Jarchi here notetli) praying for him, that
the Lord would save him from the counsel of
the (wicked) spies. But Chazkuni expound-
eth it, " Moses had called Hoshea the son of
Nun, Joshua, not that he now first called him
Joshua, but before when he vvas made his
minister, and found grace in his eyes." We
find him called ' Joshua,' before they came
to mount Sinai, Exod. xvii. 9, and after this,
when Moses is ready to die, he is called
' Hoshea,' in Deut. xxxii. 44. Where Chaz-
kuni saith thus ; " At the first when he was
taken to be Moses' minister, Moses called
him Joshua; for so is the manner of kings,
to change the name of their ministers, Gen.
xli. 45 ; Dan. i. 7. But now when he ia
thing present, for more assurance. One
MAN, ONE man,] An Hebrew phrase, mean-
ing, of every tribe one man, excepting the
tribe of Levi, for of them none was sent;
because they were to have no inheritance in
the land, Deut. xviii. 1. A ruler,] Or, a
prince ; not of the baser sort, because the
business was weighty: whereupon their re-
bellion following was of the more note.
Ver. 3. — At the mouth,] Oi-, accord-
ing to the mouth, that is, the word of the
Lord, as the Chald. translateth ; and the Gr.
by the voice of the Lord: and this Sol. Jar-
chi expoundeth, '' by his permission." So
in the commentary called Phesikta, fol. 47,
it is said, " The election of the spies was
according to the mouth of the Lord; not
that God commanded them to send them.
If thou sayest, why did he not forbid them
to send? To accomplish tlieir desire, and to
render them their recompense, and to give
unto Joshua and Caleb a good reward."
Heads,] That is, as the Gr. saith, chief-
rulers ; and Chazkuni expoundetii them,
" captains over thousands:" as in Exod. xviii.
25.
Ver. 4. — Sh.\mmua,] In Gr. Samiel son
of Zacchour
Veb. 5. — Shai'Hat,] In Gr. Saphat son
of Souri,
Ver. 6.— Caleb,] In Gr. Chaleb son of
Jephonne. See 1 Chron. iv. 15. His
name signifielh hearty : and he brought
Moses woid again, as it was in his heart.
Josh. xiv. 7.
Ver. 7. — Jigal,] In Gr. Jgad.
Ver. 8. — Hoshea,] In Gr. Auses son of
Nave.
Ver. 9.— Palti,] Or, as in Gr. Phalti.
Ver, 10.— Gaddiel,] In Gr. Goudiel son
of Saudi.
Ver. 11 — Of Joseph,] He was father of
Ephraim in ver. 8, as well as of Manasseh
CHAP. XII T.
17
to spy out the land : and Moses called Hosliea the son of Nun,
Josliua. " And Moses sent them to search tlie land of Canaan,
and said unto them, Go up this way southward, and go up into
the mountain. '^ And see the land what it is, and the people that
dwelleth thereon, whether they be strong or weak, whether they he
few or many. '^ And what the land is that they dwell in, whether
it be good or bad, and what the cities be that they dwell in : whe-
ther in tents or in strong-holds ^^ i^nd wliat the land is, wliether
it he fat or lean, whether there be wood therein or not : and be ye
of good courage, and take of the fruit of tlie land ; (Now the
days were the days of the first ripe grapes.) ^' And they went up
made king himself, his first name is restored:
nevertheless, through all the scripture he is
called Joshua, because he was accustomed
tliereto already." By this reason, the change
of his name should seem to diminish from his
dignity ; whereas it was changed for his hon-
our ; as were the names of Abram, Sarai,
Jacob, and others, Gen. xvii. 5, 15; xxxii.
2S; Neh. ix. 7; Is. Ixii. 2; Mark iii. 16,
17.
Ver. 17. — Southward,] Or, by the south;
as in ver. 22, meaning, " the south part of
the land of Canaan," as Chazkuni explaineth
it. For that was nearest unto them, and the
worst part of the land, because it was wilder,
ness, and waterless, as the original word
Neyeb signifieth dry ground: and Caleb's
daughter said to her father, ' Thou hast given
me a south (that is, a dry) land, give me also
spiings of water,' Judg. i, 15, and, 'rivers
in the south,' Ps. cxxvi. 4, meaneth, refresh-
ing after bondage and affliction. The Gr.
here translateth, go up by this iviiderness:
and so in that part was a wilderness, Josh.
XV. 1 — 3. And Sol. Jarchi saith, "Go up
this way by the south; that was the worst
part of the land of Israel : for so is the manner
of merchants ; they show the worst things
first, and afterward they show the best."
The mountain,] Which was inhabited by
Amak'kiteSjCanaanites, and Amorites, Num.
siv. 40, 45; Deut. i, 44. Of this, Chazku-
ni giveth a reason thus; "And when ye
shall know how to subdue the mountain, the
valley will be easy to subdue."
Ver. is. — The land what it is,] This
is again repeated in ver. 19, and the third
time in ver. 20, which may thus be distin-
guished: by 'the land' here, is meant, 'the
people' of the land, as after Moses explain-
eth it; by 'the land,' in ver. 19, is meant,
the air of the country, and the cities, villages,
tents, which were by the hand of man set
therenn ; and by ' the land,' in ver. 20, is
meant the soil or ground itself, and fruits
that grew thereon. And the people,] And
is liere i'or explanation, that is, or, 1 mean the
Vol. II. (
people: see the notes on Gen. xiii. 15. So
ia Ps. Ixvi. 4, ' Let all the earth bow down
to thee,' that is, all peoples of the earth:
likewise in Ps. xcvi. 1, and ex. 1, and often in
the scriptures. So, ' house ' for household,
or people in it, Gen. xlv. 11, 18. ' Cities '
for citizens, Josh. xvii. 12. Whether
THEV,] Hub. whether it be strong, &c. speak-
ing of the people, as one in multitude.
Ver. 19. — Good or bad,] This seemeth
to respect the wholesomeness of the country,
for air, waters, &c. as in 2 Kings ii. J 9,
' the situation of this country is good, but the
water is bad, and the land causeth to mis-
carry.' To this Chazkuni referreth it, saying,
"or bad, if it cause the inhabitants thereof to
miscarry, or to be barren," as 2 Kings ii.
19, and hereupon they answered, 'It is a
land that eateth up the inhabitants thereof,'
Num. xiii. 32. In tents,] Or, in camps,
troops' the Chald. calleth them, villages (or
unwalled towns,) the Gr. changeth the order
saying, in ivalled or in unwalled towtis.
Ver. 20. — Fat or lean,] This respect-
eth the soil itself, which if it be ' fat,' is fer-
tile ; if ' lean,' barren. The Chald. chang-
eth the metaphor, saying, "whether it be
rich or poor." So in Neh. ix. 25, 35,
' They took strong cities, and a fat land ;' and
in Ezek. xxxiv. 14, ' fat pasture.' Wood,]
Or, trees, as the Gr. and Chald. interpret it,
and Thargum Jonathan, trees of food ; that
is, of fruit to be eaten. Be ye of good
courage,] Or, strengthen, encourage your-
selves. The first ripe grapes,] Or, the
first fruits of grapes. And then, as Chaz-
kuni observeth, " They had need to have
courage, because the keepers (of the vine-
yards) watched them there.
Ver. 21.— Of zin,] Or, of Tsin : there
was a wilderness into which they came be-
fore, called ' Sin/ so named of an Egyptian
city Sin near it, Exod, xvi. 1 ; Ezek. xxx.
16, 16. This desert of * Zin,' seemeth to
be so named, as being a thorny wilderness;
for ZAnnim (in the form plural) signifieth
'thorns,' Job v. 5. And as the former
18
NUMBERS.
and searched the land, from tlie wilderness of Zin, unto Rehoh, to
the entrance of Hamath, ^' And they went up by the south, and
he came unto Cliebron : and there were Ahiman, Sheshai and Tal-
mai, the childi-en of Anak : now Hebron was built seven years,
before Zoan in Egypt. ^ And they came unto the bourne of Esh-
col, and cut down from tlience a branch, and one cluster of grapes ;
' Sin' bordered upon 'Egypt,' so ' Zin ' bor- " Who is my brother?" and that he was so
dered on the land of 'Canaan,' Num. xxxiv. called, because "none in the world was bro-
3, 4; Josh. XV. 3. Rehob,] Or, Reckob, ther to him (that is, like unto him) in
called in Gr. Roob, (as ' Rechabham or Re-
hoboam,' 1 Kings xii. 1, is written in Gr. by
the Holy Spirit, 'Ruboam,' Malt. i. 7.)
This ' Rehob ' was a city in the west part of
the land of Canaan, near unto Sidon, which
fell by lot to the tribe of Aser, Josh. xix. 2S ;
Judg. i. 31. To THE ENTRANCE,] Or, to
the entering in of Hamath : so in Num.
xxxiv. 8; Josh. xiii. 5; Judg. iii. 3; Amos
vi. 14, and so the Chald. here translateth it,
Hamath or Chamath, called also ' Hemath
the great,' Amos vi. 2, was a city on the
north part of Canaan, and on the east side,
(as ' Rehob' was on the west) Num. xxxiv.
8 ; Josh. xiii. 5. By this description of
their voyage, they went from south to north,
and from west to east, so viewing the whole
land. This ' Hamath' is in Thargum Jona-
than called ' Antiochia,' (and so Hamath
was after named of king' Antiochus:) and it
was situated under mount Lebanon, by the
river Jabok.
Ver. 22. — By the south,] Or, south-
ward; Gr. ly the wilderness: see ver. 17.
And he came to chebron,] Or, unto He-
Iron; a place in the south parts of Canaan,
w here Abraham, Isaac, and Jacob, with their
wives, had been buried, Gen. xxiii. 2, 19;
xlix. 31, see the notes on Gen. xiii. IS. By
' he came,' Sol. Jarchi and others, under-
stand " Caleb only;" as if the twelve spies
went not in one company, but one or two of
them together: and Caleb's coming thither is
specially mentioned in Josh. xiv. 9, ' the
land whereon thy feet have trodden, shall be
thine inheritance;' and in ver. 12, 'now
therefore give me this mountain, whereof the
Loid spake in that day;' and in ver. 14,
Chebron ' therefore became the inheritance
of Caleb. Others understand 'he came,'
that is, ''they came;" as Chazkuni saith,
" It is the manner of the scripture, to speak
of many spies and liers in wait, in the singu-
lar number; as (in Josh. viii. 19,) The lier
in ambufh rose quickly out of his place.''
TheGr. translateth, " they came;" the Chald.
hath in some copies " Atha, he came;" in
other some " Atho, they came." Ahi.man,]
Or, as the Gr. writeth h\m, Achiman: he
was one on the heathen giants dwelling in
Chebron: the Hebs. interpret his name.
strength:" yet Caleb slew him and his two
brethren; Josh. xv. 14; Judg. i. 10. She-
shai,] In Gr. Sesei. Talmai,] In Gr.
Thclamei. Children of Anak,] In Gr.
generations of Enak: in Chald. sons of the
giant (or, of the mighty man.) Anak was
the son of Arba, whereupon Chebron was in
former times called Kirjah Arba, that is,
'the city of Arba,' Josh. xv. 13; Gen. xxiii.
2. Before Zoan,] Or, Tsoati, called in
Gr. and Chald. Tancs: (as of Tsor or Zor, is
Tyrus in Gr.) This declai'eth not only the
antiquity of Chebron, but by consequence the
goodness of the land. For the Anakims
which reigned over all, seated themselves in
the best places. Sol. Jarchi saith; "It may
be that Cham builded Chebron for his younger
son Canaan, before he builded Zoan for Miz-
raim his elder son, &c. Of all countries,
none excelled Egypt; as it is written, 'Like
the garden of the Lord, like the land of
Egypt,' (Gen. xiii. 10.) And Zoan was the
most excellent in the land of Egypt, for
there the kings dwelt, as it is written, ' For
his princes were at Zoan,' (Is. xxx 4,) but
Chebron was seven times belter than it."
Ver. 23. — Bourne,] Or, valley, brook.
The Hel). nachal signifieth both ' a valley,'
Gen. xxvi. 17, 19, and 'a river' or 'brook'
running in a valley: our English word
' bourne,' answereth to them both. ' Eshcol'
signifieth a 'cluster;' and of the Israelites
cutting of the cluster, this place had the
name, for a memorial, ver. 24. The Gr.
translateth it, the valley of the cluster: this
place is reported to have been in the tribe oi
Dan, within a little of the valley ' Sorek '
mentioned in Judg. xvi. 4. A branch,]
To wit, of a vine, " and one cluster of grapes
upon it,'' as the Gr. version saith; and so
Jarchi explaineth it, " a branch of a vine,
and a cluster of grapes hanging upon it." On
a staff,] Or, 071 a bar; the Gr. translateth,
on bars (or levers) and omitteth the words
following, 'by two:' which seemeth to favour
the exposition that Chazkuni giveth heie,
" they bar it on a bar of the branch, with
two other bars." But the more simple and
plain meaning is set down in Thargum Jona-
than, thus, " on a bar, on the shoulders oi
two of them."
CHAP. XIII.
19
and they bare it on a staff, by two : and (they broiujht) of the
pomegranates, and of the figs. ^^ TJiat place was called the bourne
of Eshcol, because of the cluster whicli the sons of Israel cut
down from thence. ^^ And they returned from searching the land
at the end of forty days. ^^ And they went and came to Moses
and to Aaron, and to all the congregation of the sons of Israel,
unto the wilderness of Pharan, to Kadesh : and brought back word
unto them and unto all the congregation ; and sliewed them the
iVuit of the land. ^' And they told him, and said, We came unto
tlie land whither thou sentest us : and surely it fioweth with milk
and honey, and this is the fruit of it. ^^ Nevertheless, the people
is strong that dwelleth in the land ; and tlie cities fenced very
great : and moreover, we saw the children of Anak there. ^^ Ama-
lek dwelleth in the land of the south : and the Chetliite, and the
Jebusite, and tlie Amorite dwelleth in the mountain ; and the Ca-
Fenced,] With strong holds, high walls and
munition ; the Gr. expresseth it by two
Ver. 25. — At the end of forty days,]
In Gr. after forty days. In Thargnm Jona-
than there is added, " in the month of Ab
(which we call July) at the end of forty
days." And Chazkuni explaineth it further,
that they began on the twenty-ninth "of Sl-
van (which we name May) and ended on the
eighth of Ab (or July.") So many days, our
Lord Christ after his resurrection, viewed his
disciples, 'being seen of them forty days,'
Acts i. 3. And according to this number of
days, the Israelites had years allotted them to
wander and perish in the wilderness, because
they believed not God, but refused to go into
the good land proffered them. Num. xiv. 33,
34. Of the mystery in this number forty,
see more in the notes on Deut. xxv. 3.
Ver. 26.— To Kadesh,] Called also'Ka-
desh-barnea,' Deut. i. 19. There was a city
of the Edomites called ' Kadesh,' Num. xx.
16, whereupon the wilderness by it was called
also ' Kadesh,' Ps. xxix. 8, and the same
was called ' the wilderness of Zin,' Num.
xxxiii. 36. Chazkuni here saith, "The
wilderness of Pharan, and the wilderness of
Zin, and Hazeroth, and Kadesh-barnea, and
Ilithmah, (Num. xxxiii. IS,) were one near
to another." This Kadesh in Gr. Kades.
The Ciiald. nameth Rekam.
Ver. 27.— They told him,] To wit,
Moses, in the hearing of all the congrega.
tion. And honey,] That is, with all good
things: see the notes on Exod. iii. 8.
Thus they acknowledged the truth of God's
promises ; they said, 'It is a good land
which the Lord our God doth give unto us,'
Deut. i. 25.
Ver. 28 — Nevertheless,] Or, but that.
This latter part of the speech, was from the
ten spies (not from Caleb or Joshua) who
here take occasion to terrify the people from
going to possess the land, Deut. i. 28.
words, fenced, walled: in Deut. i. 28, and
ix. 1, it is said, 'fenced up to heaven:' and
in Deut. iii. 5, ' fenced with high walls,
gates and bars.' ChildreiX of Anak,] In
Gr. the generation of Enak, in Chald. sons
of the giant : so in Deut. i. 28, the Gr.
translateth them, sons of the giants; see be-
fore on ver. 20. Of these there went a pro-
verb, ' Who can stand before the sons of
Anak?' Deut. ix. 2. And of the Gr. bor-
rowed the word Aiiakes, to signify kings:
and by interpretation Anak signifieth ' a
chain,' Pi-ov. i. 9, which is an ornament for
kings and great personages, and of old, upon
their beasts' necks also, Judg. viii. 26. And
many such men were chained with 'pride,'
as Ps. Ixxiii. 6.
Ver, 29. — Amalek,] That is, the Ama-
lehites, the posterity of Amalek the son of
Esau; of whom see Exod. xvii. 8, &c. "Be-
cause they had been smitten by Amalek,
(Deut. xxv. 17, 18,) the spies do now make
mention of him, to make them afraid," saith
Jarchi on Num. xiii. This Amalek (who
was the 'first of the nations,' Num. xxiv.
20, and an enemy to Israel) would hinder, as
they thought, their entrance on the south
side. In the mountain,] That is, the moun-
tains, or, as the Gr. translateth, the moun-
tain?/ part, for these nations here reckoned,
were the most mighty; and the Chethites
possessed mount Thabor, the Jebusites Jeru-
salem and mountains about it, the Amorites
mount Heres, &c. Judg. xxi. 34 — 36, and
these Amorites were high as cedars, and
strong as oaks, Amos ii. 9, so the land
seemed in their eyes impossible to be con-
quered. The coast,] Or, side, Heb. the
hand of Jordan ; which was towards the east,
as the sea was to the west.
NUMBERS.
naanite dwelleth by the sea, and by the coast of Jordan. ^^ And
Caleb stilled the people before Moses, and said, Going up, let us
go up and possess it, for we are well able to overcome it. ^' But the
men tliat went up with him, said, We be not able to go up against
tlie people ; for they are stronger than we. ^^ And they brought up
an evil report of tlie land which they liad searched, unto the sons
of Israel, saying. The land through wliicli we have gone to search
it, is a land that eateth up the inhabitants thereof; and all the
people that we saw within it are men of stature. ^^ And there we
saw the giants, the sons of Anak, which come of the giants : and
we were in our own eyes as grasshoppers, and so we were in their
eyes.
Ver. 30 — Caleb,] And Joshua nith him
afterward. Num. xiv. 6, 7 ; though now at
first it may be Joshua purposely held his
peace in prudence, because he was Moses'
minister, and let Caleb speak. Stilled
THE people before Moses,] Or made the
people to keep silence before (or unto) Moses:
that is, the people beginning to murmur and
speak unto Moses and against him, Caleb
stilled them. The Chald. expoundeth it,
" he made the people to attend (that is, to
hearken) unto Moses ;" and Jonathan in his
Thargum saith, " he stilled the people, and
caused them to attend unto Moses." And it
appeareth by Deut. i. 29, 30 ; that Moses
himself spake to encourage the people ; but
they would not obey. And said,] That is,
Caleb said, as the 31st ver. manifesteth ; and
the Gr. addeth, he said unto him. We are
WELL able to overcome vt,^Oi; prevailing
we shall prevail over it meaning the land ;
which the Gr. explaineth, over them, the peo-
ple. And this was a speech of faith, believ-
ing in the power and promise of God, lor
Caleb now spake as it was in his heart. Josh,
xiv. 7.
Ver. 31.' — But the men,] Heb. and the
men; meaning ten of the twelve, all the
other spies except Joshua, Num. xiv. 6.
Ver. 32. — An evil report,] aninfamy
or defamation : of which Solomon saith, ' he
that uttereth it is a fool,' Prov. x. 18. And
for this their sin, these men ' died by a
plague before the Lord,' Num. xiv. 37. This
infamy, the Chald. calleth an evil name ; the
Gr. here, a dread of the land ; but in Num.
xiv. 36, the Gr. expoundeth it, evil tvords.
And whereas the Heb. Dibbah, signifieth hut
a speech or report, though commonly of faults
which may be done without sin ; the word
evil is added by Moses, in Num. xiv. 37; to
show that this their defamation was very sin-
ful. Eateth up,] consumeth ; in Chald.
killeth the inhabitants ; which may be under-
stood of their civil wars, whereby they de-
voured one another. For the Amorites had
conquered the Moabites, Num. xxi. 28, 29;
the Caphtorims (or Philistines) had destroyed
the Avims, Deut. ii. 23. This phrase was
afterwards used against the land, when the
heathens had destroyed the Israelites in it,
' thou (land) eatest up men, and hast bereav-
ed thy nations, Ezek. xxxvi. 13. Of sta-
tures,] Or, of dimensions of measures ; that
is, of great stature, tall, and great ; as the
Gr. translateth, exceeding tall men. And as
the prophet openeth it, ' high as cedars,
strong as oaks, Amos ii. 9. An example of
such a man of stature, we have in 2 Sam.
xxi. 20, ' that had on every hand six fingers,
and on every foot six toes,' &c. ; and ano-
ther of an Egyptian five cubits high, with a
spear in his hand ' like a weaver's beam,' 1
Chron. xi. 23. So in Jer. xxii. 14, a house
of measures, (or of statures,) is for a large
high house.
Ver. 33. — Giants,] Heb. Nephilim, such
as were before Noah's flood; see Gen. vi. 4,
with the annot. As grasshoppers,] Or, as
locusts ; that is, low, weak, base in compa-
rison with them. So it is said of God, ' he
sitteth upon the circle of the earth, and the
inhabitants thereof are as grasshoppers,' Is. xl.
22. In their eyes,] That is, they so es-
teemed us. And by reason hereof, it may
be the spies passed through their land more
safely, while these mighty men despised and
neglected them, as the Philistine disdained
to meddle with little David, 1 Sam. xvii. 24.
The Heb. doctors to show this, feign this ex-
planation, " we heard them say one to ano-
ther. There are pismires in the vineyards,
like unto men." Chazkuni on Num. xiii.
33.
CHAP. XIV.
21
CHAP. XIV.
1 . The Israelites meep and murmur at the news that the spies hrought
out of Canaan ; and speak of returning into Egypt. 6. Joshua and
Caleb labour to still and encourage them, hut the Israelites mould have
stoned them. W.God threateneth to destroy the people. 13. Moses
cntreateth for them, and obtaineth pardon. 23. The murmurers are
deprived of entering into the land, and condemned to wander forty years
in the wilderness and die there. 36. The spies who raised the evil re-
port, die by a plague. 39. The people hearing the sentence of God
against them, mourn, and offer themselves to go up ; hut Moses forbid-
deth them. 44. Yet they presume to go up, and are smitten by their
enemies.
' And all the congregation lifted up, and gave their voice, and
tlie people wept that night. ^ And all the sons of Israel murmured
against Moses and against Aaron : and all the congregation said
unto them. Oh that we had died in the land of Egypt ! or, in this
wilderness, oh that we might die! And wherefore doth Jehovah
bring us into this land, to fall by the sword ? our wives and our
little ones shall be for a prey -, were it not better for us to return
into Egypt ? * And they said every man unto his brother, let us
Ver. 1. — Lifted up,] To wit, their voice,
as after foUoweth, and as is expressed in Gen.
xxi. 16, ' she lifted up her voice and wept.'
Or, all the congregation took up, that is, re-
ceived, to wit, the evil report which the spies
gave of the land, Num. xiii. 32. So the
phrase is used, in Exod. xxiii. 1, ' thou shalt
not take up a vain report.' This latter, the
Gr. version favoureth. Gave their voice,]
That is, cried out. This manner of speech
is used to signify any loud voice, noise, or
cry of any creature, or of God himself; as
in Ps. xviii. 14, ' the Most High gave his
voice;' in Jer. ii. 15, ' the lions gave their
voice ;' in Ps. civ. 12, ' the fowls give the
voice ;' in Ps. Ixxvii. 18, ' the skies gave a
voice ;' in Hab. iii. 10, ' the deep gave his
voice ;' and in 2 Chron. xxiv. 9, men are
said to give a voice, when they made a pro-
clamation through Judah and Jerusalem. So
this people here openly rebelled, and uttered
their evil hearts without fear or shame.
That night,] Heb. in or through that night,
which the Gr. expjaineth, that whole night.
Ver. 2. — And against Aaron,] Which
were the Lord's ministeis, therefore their
murmuring was not against them only, but
against the Lord, as Moses told them, in
Exod. xvi. 2, 8 ; and as after appeareth in
ver, 3. Oh, that we might die,] Or,
(would God) that we were dead: they are
words of unbelief and despair, and of great
unthankfulness : compare Exod. xvi. 3; Ps.
cvi. 24, 25. The Gr. translateth, if we were
dead: which is a form of wishing, both in
the Gr. and Heb. tongues, as in 1 Chron. iv.
10, 'if thou wilt bless me,' that is, ' oh,
that thou wouldest bless me ;' so in Luke xii.
49, ' if it were (for, oh, that it were) already
kindled ;' and so the Syriac version there
explaineth it.
Ver. 3. — To fall,] i. e. that we should
full, that is, die by the sword. Here they
murmur against God himself through unbe-
lief; as David saith, * they contemptuously
refused the land of desire, (the pleasant land,)
they believed not his word, but murmured in
their tents ; they heard not the voice of Je-
hovah,' Ps. cvi, 24, 25. Were it not bet-
ter,] Or, were it not good? The Gr.
changeth the phrase thus, ' now, therefore,
it is better for us to turn back into Egypt.'
50, ' are they not written,' 2 Kings xx. 20;
is explained thus, ' behold they are written,'
2 Chron. xxxii. 32.
Ver. 4.— Let us make a Captain,]
Heb. let us give a head : whereby give is
meant make or appoint, as the Chald. ex-
poundeth it ; and by head they mean a cap-
tain or chief governor ; as in Num. xxv. 4 ;
1 Chron. iv. 42 ; xii. 20; and as the Gr.
here explaineth it. Thargum Jonathan pa-
22
NUMBERS.
make a captain, and let us return into Egypt. * And Moses and
Aaron fell on their faces before all the assembly of the congrega-
tion of the sons of Israel. "^ And Joshua the son of Nun, and Caleb
the son of Jephunneh, which icere of them that searched the land,
rent their clothes. ' And they said unto all the congregation of
the sons of Israel, saying, Tlie land which we passed through to
search it, is an exceeding good land, ^ If Jeliovah delight in us,
then he will bring us into this land, and will give it unto us, a
land which floweth with milk and honey. " Only rebel not ye against
Jehovah, and you fear not the people of the land, for they are
bread for us : their shadow is departed from them, and Jehovah is
with us, fear them not. '" But all the congregation said, to stone
them with stones : and the glory of Jeliovah appeared in the tent
of the congregation before all the sons of Israel. " And Jehovah
apostates (or revolters) from the Lord: the
raphraseth thus, " let us appoint a king over
us for head." Of this their sin, the Scrip-
ture saith, ' they dealt proudly, and harden-
ed their necks, and hearkened not to God's
commandments ; and refused to hear, and
were not mindful of the wonders that he
had done among them: but hardened their
necks, and in their rebellion appointed a
captain (or made a head) to return to their
bondage,' Neh. ix. 16, 17. So their evil
words and purpose is counted unto them as
the deed done. Sol. Jarclii openeth their
words thus, ' let us appoint a king over us ;
and he saith, the Rabbins have expounded
this, as meaning idolatry. The same is also
noted by R. Menachem, who further liken-
eth this sin to theirs that builded the tower
of Babel, Gen. xi. So their sin was
against God, who is ' exalted as head above
all,' 1 Chron. xxix. 11.
Ver. 5. — Fell on their faces,] As
much afl'ected with the murmuring of the
people, and they fell down, either to pray
unto God for them, as in Num. xix. 22 ; or
to entreat them not to proceed in their re-
bellion as it followeth, ' before all the assem-
bly.' And elsewhere it appeareth, that
Moses spake to encourage the people, saying,
* dread not, neither be afraid of them : Jeho-
vah your God, who goeth before you, he shall
fight for you,' &c. Deut. i. 29, SO.
Ver, 6. — That searched the land,]
As appeareth in Num. xiii. 7, 9, 17. Rent
their clothes,] In sign of sorrow, for the
people's r-ebellion and blasphemy; for they
said, ' the Lord had brought them out of
Egypt, because he hated them,' &c. ; neither
did they believe the Lord their God, for all
that Moses spake unto them, Deut. i. 27 —
32. Of rending garments in sorrow, see
Gen. xxxvii. 29; Lev. x. G, in the annot.
Ver. 9. — Only,] Or, but rebel not ye;
which the Gr. interpreteth, but be not ye
Chald. but rebel not ye against the ivord of
the Lord. Are bread for us,] Or, shall
be our bread, our food, that is, we shall de-
vour and consume them. The Chald. ex-
poundeth it, ' they are delivered into our
liand.' So Balaam prophesied of Israel, ' he
shall eat up the nations his enemies,' Num.
xxiv. S. And in Ps. Ixxix. 7, ' he hath
eaten up Jacob,' that is, consumed: and in
Ps. xiv. 4, ' they eat my people as they eat
bread.' Also in Deut. vii. 16, ' thou shalt
eat (that is, consume) all the people. Their
SHADOW,] That is, God their defence, covert,
protection ; which the Chald. cxpoundeth,
their strength ; so in Is. xxx. 2, ' the strength
of Pharaoh, and the shadow of Egypt,' do ex-
plain one another ; and shadow is used often
for defence: as, ' the shadow of the Al-
mighty,' Ps. xci. 1 ; and ' Jehovah thy
shadow,' Ps. cxxi. 5 ; and God saith, ' I
have covered thee in the shadow of mine
hand,* Is. li. 16 ; xlix. 2, Jehovah is with
us,] The Chald. explaineth it, the tvord of
the Jjord is for our help.
Ver. 10. — Said to stone them,] That
is, spake one to another, that they should
stone Joshua and Caleb. An example of
notorious obstinacy and outrage ; and at ano-
ther time, they had almost done the like unto
Moses, Exod. xvii. 4. So after this Jeru-
salem stoned the prophets, which spake the
things pertaining to her peace, Matt, xxiii.
37. Appeared in the tent,] The Gr,
explaineth it, appeared in the cloud over the
tent of the testimony. This is confirmed by
the like appearance in Num. xvi. 42 ; and
Sol. Jarchi here saith, " the cloud descended
there. It was an extraordinary appearance,
to restrain the people's fury, and to help his
faithful witnesses.
Ver. 11. — Provoke me,] Or, despite,
Maspheine, contemptuously provoke me. So
CHAP. XIV.
23
said unto Moses, How long will this people provoke me ? and Iiow
long will they not believe in me, for all the signs which 1 liave done
amongst them ? '^ I will smite them with the pestilence, and dis-
inherit them, and will make of thee a nation greater and mightier
tlian they. '^ And Moses said unto Jehovah, Then the Egyptians
shall liear it ; for thou brouglitest up this people in thy might, from
among them. '* And they will say to the inhabitants of this land,
for they liave heard that thou Jehovah art among tliis people, that
thou Jehovah art seen eye to eye, and that thy cloud standeth over
them, and in a pillar of cloud thou goest before them by day, and
in a pillar of fire by night. '^ Now if thou shalt kill this people
as one man, then the nations will say, which have heard the fame
of thee, saying, '" Because Jehovah was not able to bring tliis
people into the land which he sware unto them ; therefore he hath
slain tlieni in the wilderness. ^^ And now, I beseech tliee, let tlie
power of the Lord be great, according as thou hast spoken, saying,
'^ Jehovah is long-suffering, and much in mercy, forgiving iniquity
the apostle expoundeth this word blaspheme,
ill Rom. ii. 24; from Is. lii. 5; and it im-
plieth also a coutempt or despising, Prov. i.
30 ; XV. 5 ; Is. V. 24. Not believe in
BiE,] In Gr. not believe me ; which the Chald.
explaiiietli, not believe in my tvord. This
unbelief is noted as a chief cause of their re-
bellion, and so of their destruction after in the
wilderness, Deut. i. 32 ; Heb. iii. IS, 19.
For all the signs,] Though many signs
and wonders had been showed, yet tliey be-
lieved not: so of their posterity it is said,
' though Jesus had doiie so many signs be-
fore them, yet they believed not in him,'
John xii. 37. Among them,] Heb. in the
midst thereof, to wit, of the people.
Ver. 12.— Smite them,] Heb. smite
him, that is, the people, spoken of as one
man: see ver. 15. Pestilence,] In Gr. and
Chald. death : see the notes on Exod. v. 3.
Disinherit them,] Deprive them of the
land promised unto their fathers: the Gr.
and Chald. translate, destroy them,. Make
OF thee,] Heb. make them to a nation : the
like speech God used, when they had made
the golden calf, Exod. xxxii. 10. The Gr.
here addeth, ' I will make thee and thy fa-
ther's house,' &c.
Ver. 14. — They will say,] That which
after followeth in ver. 16. To the inhabi-
tants,] Or, ivith the inhabitants, meaning the
Canaanites; so both the one and the other
people will take occasion to blaspheme. The
Heb. word which usually signifieth unto,
is sometimes used for with; as in 1 Sam.
xxiii. 23 ; Ezra ii. 63. Thou Jehovah
ART,] The Chald. expoundeth it, that thy
divine presence (or majesty) abideth among
Ms peojile. Art seen,] Or, hast been seeii
eye to eye ,• that is, visibly, apparently, plain-
ly, according to the like phrase in Num. xii.
8, ' mouth to mouth;' and in Exod. xxxiii.
11 ; and Deut. v. 4, ' face to face.' The
Chald. here explaineth it thus, that with their
eyes they have seen the majesty of thy glory;
and by Thargnm Jonathan, this is refei red to
the giving of the law upon mount Sinai.
Standeth over them,] As protecting them
from evil; wliich in Thaigum Jonathan is
explained, " that they should not be liurt
with heat or with rain." Compare Exod.
xiii. 21, 22 : Num. ix. 17, &c.
Ver. 15. — As one man,] Tiiat is, all of
them together and suddenly. The fame of
thee,] The hearsay or report of thee ; which
the Gr. translateth, thy name; the Chald.
the fame of thy might.
Ver. 16 Was not able,] Elsewhere
Moses showeth that he had respect unto two
things by which God's name and glory might
be impeached among the Gentiles; because
he could not, or because he would not, but
hated his people, Deut. ix. 2S ; Exod. xxxii.
12. And this is the first argument of Moses'
supplication, that God's name might not be
blasphemed among the heathens.
Ver. 17. — The power of the Lord,]
Or, the might, as in ver. 13; that is, as the
Gr. explaineth it, the power of thee, 0 Lord.
Lord is here in Heb. Adonai, which the
Chald. expresseth by the letters for Jehovah,
and it signifietli my stays or sustainers : see
the notes on Gen. xv. 2. Be great, ] That
is, be showed to be great ; the Gr. translat-
eth it, be exalted.
Ver. 18. — Long-suffering,] Heb. long
of anger ; that is, long ere he be angry.
Here Moses mentioneth that name of God,
24
NUMBERS.
and trespass : and clearing will not clear (the guilty ;) visiting the
iniquity of the fathers upon the sons unto the third and unto the
fourth generatioJi. " Pardon, I beseech thee, the iniquity of this
people, according unto tlie greatness of tliy mercy, and as thou
hast forgiven this people from Egypt, even until now. ^'' And Je-
hovah said, I have pardoned, according to thy word. ^^ But as-
suredly, as I live, all the earth shall be filled with the glory of
Jehovah, ^^ For all the men which have seen my glory, and my
signs which I did in Egypt, and in the wilderness, and liave tempted
me these ten times, and have not hearkened to my voice ; ^^ If they
which was proclaimed at mount Sinai, when
the people had formerly sinned in making the
golden calf, Exod. xxxiv. 5 — 7. In mercy,]
The Gr. addeth, and true; from Exod.
xxxiv. 6. Forgiving,] Or, as the Gr. trans-
lateth, taking away. Inkjuities,] In Gr.
iniquities, and unrir/hteousnesses, and sins ,•
the Chald. also addeth the word sins, as was
in Exod. xxxiv. 7. This is the second rea-
son of Moses' request from the nature and
covenant of God. The guilty,] This word
is supplied also in the Gr. version. Tlie
Chald. paraphraseth, ' being merciful unto
them that turn to his law, but not clearing
them that turn not.' Visiting,] That is,
puni.shing ; in Gr. recompensing ; see Exod.
XX. 5. Upon the sons,] Or children ; in
Chald. upon the rebellious sons. The
third,] In Chald. unto the third generation
and unto the fourth generation. Thus Moses
requested an absolute pardon for all ; but
that God would in wrath remember mercy,
though in justice he punished the chief
transgressors.
Ver. 19.. — Even until now,] Or, hither-
to ; as for example, when they sinned in mak-
ing the calf, Exod. xxxii. (besides other times,)
at which time God destroyed them not as they
deserved, but some of them only perished.
Ver. 20. — I have pardoned,] Or, / do
pardon, as the Gr. explaineth it, in the time
present. Howbeit, Chazkuni understandeth
it of the time past, that God should say, he
had pardoned them once when they made the
calf; but now he would not pardon them, but
execute vengeance. The former sense seemeth
best with the limitation following, 'according
to thy word,' viz. that he would not destroy
them all ' as one man,' at once with the pes-
tilence, having respect to the glory of his
name. For which CBUse he spared them at
other times also, both before and after, as he
showeth by the prophets, Ezek. x. 8, 9, 13,
14, 2-1, 22, &c. ; Ps. cvi. 7, 8. And here-
upon the people after confessed, ' Thou art a
God of pardons, gracious, and merciful, long-
suffering, and of great kindness, and forsakest
them not,' Neh. ix. 17.
Ver. 21. — As I live,] ^\<ih. and assured-
ly I live, and all the earth shall be Jilled :
which is a form of oath, often used of the
Lord, Ezek. xviii. 3; xx. 33 ; v. 11,
\Vhereupon it is said, ' and thou shalt swear
Jehovah liveth,' &c. Jer. iv. 2; and where
he saith in the prophet, ' 1 have swoni by
myself,' Is. xlv. 23 ; the apostle expressetii
it with these words, ' I live, saith the Lord,'
Rom. xiv. 11. And the sign of an oath was
the lifting up of the hand ; so both of them
are joined in Deut. xxxii. 40, ' I lift up my
hands to heaven, and say, I live for ever :
Wherefore the oath which God here sware, is
signified by the lifting up of his hand, in Ps.
cvi. 26 ; Ezek. xx. 15. Filled with the
glory,] That is, all peoples of the earth
shall see and acknowledge the powerful and
just administration of the Lord, unto his glo-
ry and honour. Compare Is. vi, 3 ; and Ps.
Ixxii. 19, where Christ's kingdom is prophe-
sied of, with whose glory all the earth is full.
Ver. 22.- — My glory,] Under this, all
God's glorious works are comprehended; as
powers are used for powerful works. Matt,
vii. 22 ; xi. 20 ; 1 Cor. xii. 10 ; 2 Cor. xii.
12. Signs,] That is, miracles, miraculous
and significant works. Ten times,] Hereby
may be meant no certain number, but many
times, as in Gen. xxxi. 7; Job xix. 3; so
ten is for many, in Lev. xxvi. 26. It may
also be taken properly, for now they had sin-
ned ten times ; first, at the Red sea, Exod.
xiv. 11, 12; then in Marah, Exod. xv. 23,
24; again in the wilderness of Sin, Exod.
xvi. 2 ; then twice about manna, Exod. xvi,
20, 27, 28 ; after that at Rephidim, Exod.
xvii. 1 — 3 ; then by the calf at Horeb, Exod.
xxxii,; at Taberah, Num. xi. I ; and again
at Kibroth-hattaavah, Num. xi. 4 ; and now
the tenth time by their rebellion in Pharan.
Ver. 23. — If they shall see,] That is,
as the Gr. translateth it, surely they translate
not see. This also is an oath, whereby God
sweareth they shall not see, that is, not go
in to enjoy the land, as is explained by David,
in Ps. xcv. 11, 'I swear in my anger, if
they shall enter into my rest;' which the
CHAP. XI v.
sliall see the land which I sware unto their fathers, neither sliall
any of them that provoked me see it, " But my servant Caleb,
because there was another spirit in him, and he followed me fully ;
even him will I bring into the land, wherehito he went ; and his
seed shall possess it. ^' (Now the Amalekite and the Canaanite
dwelt in the valley :) to-morrow, tm-n ye, and journey you into
the wilderness, by the way of the Red sea.
apostle openeth tlius, ' he sware that thny
should not enter into his rest,' Heb. iii. 18.
So ' if a sign be given,' Mark viii. 12; is more
plainly expounded, ' a sign shall not be
given,' Matt. xvi. 4. Which I sware
UNTO,] That is, ' which I sware to give unto
your lathers,' Deut. i. 35; this was the land
of Canaan, Gen. xii. 5, 7; called ' the holy
land,' Zech. ii. 12 ; ' the land of Jehovah,'
Hos. ix. 3 ; the land of Emmanuel,' that is,
of Christ, Is. viii. S ; for it was a sign of the
heavenly inheritance to be obtained by Christ,
Heb, xi. 9, 10 ; therefore the keeping of
them out of this land, figured also the ex-
cluding of them, and of all unbelievers out of
the kingdom of heaven, Heb. iii. 12 — 19;
iv. 1—11.
Ver. 24.— Spirit in him,] Or, tvith him ;
That is, he was guided by another spirit than
the ten spies. The same is to be understood
of Joshua, as appeareth by Num. xxxii, 12,
though not here mentioned. This other
spirit was the spirit of faith, which the law
cannot give. Gal. iii. 2 ; the spirit of adop-
tion of sons, not of bondage to fear again,
Rom. viii. 14, 15; by the guidance of this
spirit Caleb constantly followed the Lord,
and obtained the promised inheritance. He
FOLLOWED JIE FULLY,] Heb. he followed
after me : so in Deut. i. 36 ; Josh. xiv. 8 ;
ix. 14. By this manner of speech, is meant
a full and constant following and obedience
unto the end ; the contrary whereof was in
Solomon, of whom it is said, ' he followed
not after the Lord, as did David his father,
1 Kings xi. 6 ; and in this people of Israel
now generally, of whom God saith, ' they
followed not after me,' Num. xxxii. 11. The
Gr. translateth it, he followed me ; the Chald
he fulfilled (or accomplished) after my fear
Chazkuni expoundeth it, " he hath aecom
plished the word after me ;" and compareth
it with that phrase in 1 Kings i. 14, ' I will
come in after thee, and fulfil (that is, con.
firm) thy words. His seed.] In Chald. his
sons. Shall possess it,] Shall inherit it :
thus both the Gr. and Chald. do interpret it;
or shall cause to inherit it, that is, leave it
to their posterity for an inheritance ; as it is
written, ' it shall be thine inheritance, and
thy children's for ever,' Josh. xiv. 9. The
word is also used in a contrary meaning, to
Vol. II. D
disinherit, as before in ver. 2 ; and so it may
be translated, shall disinherit it, that is, dis-
inherit and drive out the inhabitants of it,
and seize upon it, as in Josh. viii. 7, ' ye
shall disinherit (or seize upon) the city ;' and
thus it agreeth with Caleb's speech, ' if so
be the Lord will be with me, then I will dis-
inherit them (or drive them out) as the Lord
said,' Josh. xiv. 12. In this latter sense,
Sol. Jarchi here expoundeth it, " drive it
out, that is, they shall drive out the Anakims
and people that are therein." This promise
Moses related unto Caleb, and in the name of
the Lord, he sware unto him for the per-
formance of it, Josh. xiv. 9.
Ver. 25. — Now,] Heb. And. Dwelt,]
Or, dwelleth, Heb. sitteth iti the valley: after
in ver. 45 ; they are said to dwell (or sit) in
the mountain; and sitting as it is often put
for dwelling, so sometimes for lying in wait,
as in Josh. viii. 9 ; which may be meant
here. Chazkuni expoundeth this place thus ;
that " as the spies were afraid of Amalek
(Num. xiii. 29,) so with them the holy bles-
sed (God) made them afraid." And where-
as it is here said, in the valley ; and in ver.
45, in that mountain ; lie accordeth them
thus, that " the most of them sat in the
valley, and some few of them in the moun-
tain, and those fe\v warred against them, and
therefore it is written, ' which sat in that
mountain,' to imply that there were of them
which sat in another place; or it may be
they dwelt in the valley, and when they
heard that the sons of Israel came against
them, they went up into the mountain and
lay in wait for them there: and we find that
sitting sometimes meaneth lying in wait, as
it is written (in Ps. x. 8,) ' he sitteth in the
waiting place of the villages.' " To-mor-
row turn ye,] Tlie people were now in
Kadesh, from whence they sent the spies.
Num. xiii. 26; Deut. i. 19; and after this
their rebellion, and the slaughter following,
they ' abode in Kadesh many days, and then
turned and journeyed into the wilderness by
the way of the Red sea,' Deut. i. 46; ii. 1.
Chazkuni here saith, " to-morrow meaneth
after this time ; for lo, they abode in Kadesh
many days before they began to compass about
mountSeir: and itis like thatphrase(Exod.xii.
34,) when thy son shall ask thee to-morrow."
26
NUMBERS.
^^ And Jeliovali spake unto Moses and unto Aaron, saying,
*' How long fshafl I pardo7i) this evil congregation wliicli murmur
against me ? I liave heard the murmurings of the sons of Israel,
which they murmur against me. ^^ Say unto them. As I live, as-
suredly saith Jeliovah, if I do not so unto you, as ye have spoken
in mine ears. ^^ Your carcasses shall fall in this wilderness, and
all that were mustered of you, according to your whole number,
from twenty years old and upward, which liavc murmured against
me. ^° If you shall come into the land concerning which I lifted
up my hand to make you dwell therein, save Caleb the son of
Jephunneli, and Joshua tlie son of Nun. ^' And your little ones,
which ye said should be for a prey, even them will I bring in, and
they shall know the land which ye liave despised. ^' But as ^r you,
your carcasses sliall fall in this wilderness. ^^ And your children
shall feed in the wilderness forty years, and shall bear your wliore-
JouRNEY YOU,] Or, joumey for you, whic^h
some understand to mean, for your good, see
Gi;n. xii. 1. The wav of the Red sea,]
That is, the way toivards the Red sea: see
the notes on Exod. xiii. 17. In this Red
sea the people had been baptized, 1 Cor. x.
1, 2; Exod. xiv. Baptism was unto repent-
ance, and with conlession of sins, and unto
the death of Christ, Mat. iii. 6, 1 1 ; Rom.
vi. 3; so this sending them back into the
wilderness towards the Red sea, was to hum-
ble them by repentance, that through faith
in Clii ist they might have entrance into the
kingdom of heaven ; otherwise they should
perish for ever, as their carcasses perished in
this wilderness.
Ver. a? How LONG,] To wit, shall I
pardon, (as in ver. 19, 20,) or shall J bear
with. An imperfect speech, such as men
use in passion of mind, when through grief
they utter not all their words, as may be seen
in Moses, Exod. xxxii. 32; Ps. xc. 13; in
David, Fs. vi. 4 ; and sundry the like.
Which murmur,] Or which cause (the peo-
ple) to murmur, as in ver. 36. Thus Sol.
Jarchi expoundeth it, referring the congre-
gation forementioned to the ten spies ; but
the Gr. and Chald. translate, ivhich murmur;
so in the sentence following.
Ver. 2S. — I live,] It is an oath, as in ver.
21 ; whereby the Lord sweareth in his anger,
that they should not enter into his rest, Ps.
xcv. 11 ; Heb. iii. 18 ; Num. xxxii. 10, 11.
Assuredly saith,] Or, the faithful saying ;
see Gen. xxH. l(j. If I do not,] That is,
as the Gr. explaineth it, surely I ivill do :
see belore on ver. 23. Spoken in mine
ears,] In Chald. spoken before me : this
hath reference to their words in ver. 2, where
they wished they might die in the wilder-
Ver. 29. — Your carcasses,] The Gr-
calleth them Cola, that is, members, which
word the apdstle also useth in Heb. iii. 17,
for carcasses or dead bodies. So in Lev. xxvi.
30. Fall,] That is, die, being destroyed of
the destroyer, 1 Cor. x. 10. Mustered,]
Numbered as able men for the war, Num. i.
This sentence was executed upon them, as is
after showed in Num. xxvi. 04, 65.
Ver. 30. — I lifted up my hand,] That
is, sivare, as the Chald. expoundeth it, /
sware by my word : see Deut. 32, 40 ; and
the notes before on ver. 21 ; and Gen. xiv.
22.
Ver. 31. — Your little ones,] Your
children under twenty years of age : see ver.
3. Shall know,] In Gr. shall inherit,
rightly explaining the sense: for to know the
land is to enjoy the same. And so Moses
relating this promise, saith, ' they shall pos-
sess the land,' Deut. i. 39.
Ver. 32. — But as for you, your car-
casses] Heb. and your carcasses, you: where
the latter you is for explanation, to exempt
their children, you or yours only.
Ver. 33. > — Shall feed,] Or, shall be
feeding; so likewise the Gr. translateth it:
by feed, meaning wander as sheep for pas-
ture in the wilderness: the Chald. of Onkelos
expoundeth it, " tarry or abide ;" but Jona-
than saith, "wander;" and Chazkuni ex-
plaineth it, " feed as sheep sometimes here
and sometimes there, so your sous shall remove
hither and thither till their carcasses be con-
sumed." Thus may we understand that in
the prophet, * the Lord will feed them as a
lamb in a large place,' Rosea iv. 16; that is,
will let them wander to destruction. So in
other languages, wander is used for feeding,
as in Virgil, Bucol. eclog. 2, mille meas Sicu-
lis errant in montibus agnce. Forty ye.4RS,J
CHAP. XIV.
27
doms, until your carcasses be consumed in the wilderness. " After
the number of the days in which ye searched the land, forty days,
a day for a year, a day for a year ye shall bear your iniquities,
forty years ; and ye shall know my breach (of promise.) ^' I Je-
hovah liave spoken, if I do not this unto all this evil congregation,
tliat are gathered together against me ; in this wilderness they
shall be consumed, and there tliey shall die. '' And the men wliich
Moses had sent to search the land, and which returned, and made
all the congregation to murmur against him, by bringing up an
evil report upon the land ; ^' Even the men died that did bring up
Implying the time past also, from their com-
ing out of Egypt: for one whole year, and
part of the second were now past already,
when God gave this sentence against them,
Num. X. 11. Bear your whoredoms,]
That is, bear the punishment of your sins ;
as theChald. for whoredoms translateth sins;
tliough this name whoredom is commonly
used for idolatry, Jer. iii. 9 ; Ezek. xvi.
15—17, &c. See Exod. xxxiv. 15, 16;
Lev. xvii. 7.
Ver. 34. — After,] Or, according to the
number ; in the Heb. in is used for as, or
according to, as the Gr. translatetli it: see
the notes on Lev. xxv. 15. A day for a
YEAR, A DAY FOR A YEAR,] That is, each day
for a year, or a year for every day : so in
Ezek. iv. 6, where the prophet in a figure,
bare the iniquity of Israel so many days as
they had sinned years. Hereupon in pro-
phecies, days are put for years, Dan. ix. 24,
&c. ; Rev. xi. 3. Ye shall kxow my
BREACH,] To wit, of promise; or simply, my
breaking off: that is, ye shall know and have
experience by the punishment which you
shall suffer, how great your sin is in breaking
promise and disannuling your word and cove-
nant with me, and in breaking off from me.
Thus my breach may be understood, breach,
or breaking with me, or from me, as, ' he
that eateth my bread,' Ps. xli. 10, is ex-
pounded, ' he that eateth bread with me,'
John xiii. IS. Or my breach, that is, when
I brake promise with you, or break off from
you, ye shall know how great evil is upon
you. For when men forsake God, he also
forsaketh them, and breaketh his covenant
with them, that is, perfoi-meth not his pro.,
mise, which is conditional if men continue
in Ids faith, Deut. xxxi. 16, 17 ; Zech. xi.
10; Jude v. 5; Rom. xi. 22. The Gr.
translateth, " ye shall know the wrath (or in-
dignation) of mine anger:" the Chald. " ye
shall know that ye have murmured against
me." Sol. Jarchi expoundeth it, " my
breach in that ye have broken (that is, turn-
ed away) your heart from (following) after
me. This word is after used bv Moses, in
Num.xxxii. 23, 'wherefore break ye the heart
(that is, discourage ye) the sons of Israel from
going,' &c. ; and in Num. xxx. 5, ' if her
father break (that is, disallow) her, disannul
her promise.'
Ver. 35.— Have spoken,] The Chald.
explaineth it, have decreed by my word. If
I DO NOT,] That is, surely I will do, as the
Gr. expoundeth it: it is an oath, as before in
ver. 23. This sentence decreed, seized upon
them, that all this generation died in the
wilderness, Num. xxvi. C4, 65; and upon
this occasion, Moses made the xc. Psalm,
wherein hebewaileth the shortness and misery
of man's life, being finished now in 70 or 80
years ; and entreateth God for mercy. And
of this and other the like puiiishments, the
apostle saith, ' they happened unto them for
ensamples ; and they are written for our ad-
monition, upon whom the ends of the world
are come,' 1 Cor. x. 11 ; * so we see that
they could not enter in (to the rest of God)
because of unbelief: let us study therefore to
enter into that rest, lest any man fall after
the same example of unbelief,' Heb. iii. 19 ;
iv. 11.
Ver. 36. — The men,] The ten spies.
Made tO murmur,] And murmured them-
selves ; as the Heb. signifieth both their own
act and that which they caused in others. So
the Gr. translateth it, " murmured against
it, unto (or before) the congregation. A-
gainst him,] Against Moses, as in ver. 2,
or, as the Gr. translateth, against it ; for they
murmured also against the land. Num. xiii.
32 ; xiv. 3. Evil report,] Or, defamation ;
in Gr. evil words; in Chald. an evil name.
The word evil is expressed in the next ver.
see the notes on Num. xiii. 32.
Ver. 27. — The plague before Jeho-
vah,] That is, by an extraordinary plague
from the hand of God ; either the pestilence
before threatened, ver. 12 ; or some other
death. And before Jehovah may mean sud-
den death there by the sanctuary, where ' the
glory of Jehovah appeared,' ver. 10 ; as it is
said of Uzzah, ' there he died before God,'
1 Chron. xiii. 10 ; which another prophet
28
NUMBERS,
the evil report of the land, by the plague, before Jeliovah. '^ But
Joshua the son of Nun, and Caleb the son of Jephunneh, lived, of
those men that went to search the land. ^^ And Moses spake these
words unto all the sons of Israel, and the people mourned greatly.
*" And they rose up early in the moniing, and went up into the
top of the mountain, saying, Lo, we be here, and will go up unto
the place which Jehovah hath said, for we have sinned. ^' And
Moses said, Wherefore now do you transgress the mouth of Jeho-
vah? but it shall not prosper. *^ Go not up, for Jehovali is not
among you, that ye be not smitten before youi* enemies. ^' For
the Amalekite and the Canaanite is there before you, and ye shall
fall by the sword, for because ye are turned from after Jehovah,
and Jehovah will not be with you. " But they loftily presumed to
go up to the top of the mountain : but the ark of the covenant of
explaineth, ' there he died by the ark of
God,' 2 Sam. vi. 7. The Heb. (as Sol. Jar-
clii and Thargum Jonathan on this place) re-
port these men's death to have been by an
inflammation of their tongues, and worms
issuing out of them, as a just recompense, be-
cause witli their tongues they had sinned.
Ver. 3S. — Lived,] That is, remained
alive, safe, and in health. So the Judge of
all the earth did jud^'ment, and would not
slay the righteous with the wicked ; as Gen.
xviii. 25. And they survived not only the
other spies, but all the rebellious Israelites,
and went in and possessed the land of pro-
mise, Josh. xix. 10 ; xix. 49. This showeth
the small number of God's elect, though many
be called to the profession of the faith. The
Heb. doctors, speaking of Jer. iii. 14, where
it is written, " I will take you one of a city,
and two of a family, and I will bring you to
Zion, do say, as of six hundred thousand Is-
raelites, only two entered into the land of
promise, to wit, Joshua and Caleb; so shall
it also be in the days of Christ." Talmud,
in Sanhedrin. chap. xi. ; wherein they bear
witness against themselves, that they fulfilled
the measure of their fathers in rebelling
against Christ, and despising the gospel of
their salvation.
Ver. 40. — And went up,] That is, gird-
ed their weapons of war about them, and
pressed forward of themselves to go up, as
Moses explaineth it, in Deut. i. 41. For
things which men endeavour and are ready
to do, are said to be done by them, as Reuben
delivered Joseph out of his brethren's hand,
when he endeavoured, by exhorting and per-
suading them, ' that he might deliver him,
(ien. xxxvii. 21, 22. See also the annot. on
I'.xod. viii. IS. Will go up,] And fight,
Deut. i. 41. We have sinned,] Against
Jehovah, Deut. i. 41. Thus they showed a
kind of repentance and sorrow for their sin,
which was not sincere, nor a godly sorrow,
for they turned from one evil to another, and
overthrew themselves.
Ver. 4J. — Moses said,] Being first com-
manded of the Lord so to say, Deut. i. 42.
The mouth,] That is, as the Gr. translateth,
" the word of the Lord:" and the Chald.
addeth, " against the decree of the word of
the Lord." But it,] Or, /or it, that is, the
thing which ye do shall not prosper, that is,
not have good success: in Gr. " it shall not
be prosperous unto you." R. Menachem re-
ferieth this word it, to Shechinah, the divine
majesty which would not prosper them ; and
compareth herewith a like phrase in Ezek. i.
13, 'it went up and down among the living
creatures.'
Ver. 42. — Jehovah is not among you,]
Thus, God bade him say, ' for I am not
among you,' Deut. i. 42. The Chald. ex-
poundeth it, " for Shechinah (the majesty or
presence) of the Lord is not among you."
Not smitten,] In Chald. not broken; in
Gr. and ye shall fall before your enetnics.
Ver. 43. — From after Jehovah,] In
Chald. "from after the service of tht Lord;"
which the Gr. translateth, " disobeying (or
not believing) the Lord." Chazkuni ex-
plaineth it thus, " Because the spies made
you afraid of the Canaanite and Amalekite
that abide there, ye are turned from after the
Lord, and are afraid to go into the land, and
you trust not in him, therefore he will not
be with you if you transgress his mouth, to
go to fight till after 40 years. Jehovah
will not be with you,] This the Chald.
expoundeth, " the word of the Lord will not
be for your help."
Ver. 44. — They loftily presumed,]
Or, took upon them by violence with a lofty
presumptuous mind: in the Chald. " they
dealt wickedly or turbulently." The origi-
nal word Aphal, (from which Ophel a tower
CHAP. XV
29
Jehovah and Moses, departed not from within tlie camp. ^* And
the Amalekite came down, and the Canaanite, which dwelt in that
mountain ; and smote them, and discomfited them even unto Hor-
mah.
or fort is derived, 2 Cliron. xxxiii. 14,) sig-
iiifisth ' lifting up,' as in Abak. ii. 4, which
the apostle showeth, to mean a ' drawing back'
from God by unbelief, Heb. x. 3S, 39. So
here in this their presumptuous enterprise,
their souls were lifted up in them, but with-
drawn from God. And Moses explaineth
this by two other words, ' ye pressed forward,'
Deut. i. 41, and ' ye were presumptuous,'
Deut. i. 43. The Heb. commentary Tan-
chuma, compareth it with another like word
which signifieth darkness, and explaineth it,
*' they went dark (or obscure) for that they
went without leave from God:" and Thargum
Jonathan, thus; "they set forward in tlie
dark, before day dawning:" to which the Lat.
version agreeth, translating it " darkened."
Departed not,] In Gr. moved not. The
ark removed not, but at the removal of the
cloud. Num. ix. 15, &c., which God not
taking up, showed thereby his dislike of their
action, Moses obeying the Lord, would not
accompany the presumptuous sinners: so they
went without the Lord, and without the signs
of his grace, or company of his ministers.
Vek. 45. — The canaanite,] That is, the
Amorite, Deut. v. 44, which was of the pos-
terity of Canaan, Gen. x. 15, 16. Which
dwelt,] Or, which sat, lay in wait. Dis-
comfited THEM,] Pursued them as bees do,
and destroyed them, Deut. i. 44. Because
' they rebelled against God, and vexed his
Holy Spirit, therefore he was turned to be
their enemy, he fought against them,' Is.
Ixiii. 10. Unto Hormah,] In Gr. Hcrma,
the name of a place, so called of the event,
signifying utter destruction, or anathema: so
after in Num. xxi. 3. After this discomfi-
ture, the Israelites ' returned and wept before
the Lord:' but he would not hear their voice,
nor give ear unto them; so they abode in
Kadesh many days, Deut. i. 45, 46. These
things which ' happened unto them for types,'
1 Cor. X. 11, do show the nature of man, of
his free will, and works without faith, that
they procure nothing but wrath from God,
and destruction unto men. And as Israel
carried themselves under Moses, so did they
under Christ: for the Lord Jesus himself,
and John the Baptist (as Joshua and Caleb)
faithfully testified the truth of God's promise,
and persuaded the people to enter into the
kingdom of God, Matt. iii. 1 — 3 ; iv. 17.
But the priests, scribes, and pharisees (like
the unfaithful spies) discouraged the people,
and would neither go themselves into the
kingdom of heaven, nor suffer them that
were entering, to go in. Matt, xxiii. 13, but
pretended worldly fears, John xi. 48. Yet
after they would seem to enter by force,
' going about to establish their own righteous-
ness,' but not submitting themselves ' unto
the righteousness of God,' Rom. x. 3, so they
pleased not God, but filled up their sins al-
way, and wrath came upon them to the utter-
most, 1 Thes. ii. 15, 16.
CHAP. XV
1. The Lord teacheth Israel how they should sacrifice unto him in
the land of Canaan, and what measure of meat-offerings and drink-
offerings should he for every sacrifice. 13. The stranger is under
the same law. 17. The law of the first of the dough for an
heave-offering. 22. The sacrifice for sin of ignorance, done hy Israelite
or stranger. 30. The -punishment of sin done with an high hand. 32.
A man that was found gathering sticks on the Sabbath, is by the com-
mandment of God stoned to death. 37. The law of fringes on the bor-
ders of their garments, and use that the people should make of them.
' And Jehovah spake unto Moses, saying, ^ Speak unto the
sons of Israel, and say unto them : When ye be come into the
Ver. 1. — Spake unto Moses,] After the
judgment upon the disobedient Israelites, who
should perish in the wilderness, God now re-
peateth and enlargeth the law of sacrificing,
30
NUMBERS.
land of your habitations which I give unto you. ^ And ye will
make a five-offering unto Jehovah, a burnt-offering or a sacrifice,
to separate a vow, or a voluntary offering ; or in your solemn
feasts, to make a savour of rest, unto Jehovah, of the herd, or of
the flock. * Then he that offereth his oblation unto Jehovah, shall
they be the oblation of the congregation, or
of a private person, or the lamb of a woman
after child-birth (Lev. xii. 6,) and those that
the high priest offereth, forasmuch as tliey
are burnt-offerings, they are charged to have
meat and drink-offerings. But the (burnt
offerings of) fowls, and the trespass and sin-
offerings, they bring no meat or drink-of-
ferings with them, save witli the sin-offering
of the leper, and his trespass-offering, whose
meat-offerings are expressed in the law,"
(Lev. xiv. 10,) Maim, in Magn. hakor-
banoth, chap. ii. sect. 2. To separate,]
Or, in separating a vow: whereof see the notes
on Lev. xxvii. 2. Voluntary offering,]
What these are, and how they differ one
from another, is noted on Lev. vii. 16,
After in ver. 8, it is called ' peace-offerings.''
And from hence the Hebs. gather, that sin
and trespass-offerings were not required to
have meat and drink-oU'erings with them;
for, "sin and trespass-offerings, and first-
fruits, and tithes, and the passover, for as
much as they come not by vow or voluntary
oflering, they are not charged with the meat
and drink-offerings," Maim, in Magnas. ha-
Aorio72o<A, chap. ii. sect. 3. Solemn feasts,]
Whereof see Lev. xxiii. So the peace-of-
ferings of the chagigah (or passover men-
tioned in Deut. xvi. 1, 2, &c.) and the
burnt-offerings, were to have meat and drink-
offerings with them: Maim. ibid. chap. ii.
sect. 3. Savour of rest,] That is, of
sweet smell, as the Gr. translateth it; which
the Chald. expoundeth, to be accepted with
favour: see the notes on Gen. viii. 21; Lev.
i. 9. Or of the flock,] To except the
burnt-offering of fowls, as before is noted.
Ver. 4. — His oblation,] In Gr. his gift;
so the Heb. korban is interpreted, a gift, in
Mark vii. 11. Shall bring near,] Or,
shall offer: so after. Meat-uFFEring,] Iu
Heb. minchah: of it, and the signification
tliereof, see the notes on Lev. ii. A tenth
PART,] To wit, of an ephah, as is expressed
in Num. xxviii. 5, and as the Gr. version
here addetli: of the 'ephah' or bushel, see
Exod. xvi. 36. Hence the Heb. gather, as
Chazkuni here noteth from R. Nathan, "that
whosoever would voluntarily offer a meat-of-
fering, might not bring less than a tenth deal.
An hin,] a measure in the sanctuary for
liquid things. "The hin is twelve logs,"
saith Maim, in Magnas. hakorbanoth, chap.
ii. sect. 7. The log was as much as six
which their children should observe in the
land of Canaan: whereby their reconciliation
unto him, and his grace towards them in
Christ, was figured: thus after the curse of
the law for sin, is annexed the grace of the
gospel through faith. In like manner after
the destruction of twenty-four thousand for
the sin of Baal-pehor, in Num. xxv. the Lord
causeth the people to be mustered. Num.
xxvi. and appointeth the land to be given
them for inheritance, and repeateth again the
law of saciificing at the solemn feasts, in
Num. xxviii. and xxix. that upon the exam-
ple of wrath on the sinful parents, he might
show his remembrance of mercy in Christ,
unto the repentant believing children.
Ver. 2. — Land of your habitations,]
Wherein you shall dwell: not in the wilder-
ness, but in the land of promise, (which
figured the state of grace in Christ) did God
require the sacrifices of his people, and pro-
miseth to accept them. So after by the pro-
phet Ezekiel, he saith, ' I will bring you into
the wilderness of the people, and there will
I plead with you face to face. Like as I
pleaded with your fathers in the wilderness
of the land of Egypt, so will I plead with
you, saith the Lord God. And I will cause
you to pass under the rod, &c. and I will
purge out from among you the rebels, and
them that transgress against me, &c. For
in the mountain of mine holiness, in the
mountain of the height of Israel, saith the
Lord God, there shall all the house of Israel,
all of them in the land, serve mel there will
I accept them, and there will I require your
offerings, and the first fruits of your oblations,
with all your holy things; with a savour of
rest will I accept you,' &c. Ezek. xx. 35 —
38, 40, 4L
Ver. 3. — A fire-offering,] In Chald.
an oblation before the Lord. Burnt-offer-
ing,] The law whereof was given in Lev. i.
A sacrifice,] To wit, of peace-offerings,
as the Chald. explaineth it: the law concern-
ing them, see in Lev. iii. And the word
'sacrifice' being put absolutely, is often used
for ' peace-ofl'erings ;' as in Exod. xviii. 12;
Lev. xvii. 5,8; xxiii. 37; Deut. xii. 27.
So it is meant here ; for the meat and drink-
offerings following, were not added to the sin
or trespass-oflerings. The Heb. canons say,
"They are not charged with meat and
drink-offerings, save for the burnt-ofleriug of
beasts, and for peace-olleiings only ; whether
CHAP. XV.
51
bring near a meat-offering of a tenth part of fine flour, mingled
witli the fourth part of an hin of oil. * And the fourth part of an
hin of wine for a drink-offering, shalt thou make ready for the
burnt- offering, or for the sacrifice, for one lamb. ^Or for a ram
thou shalt make a meat-offering of two tenth parts of fine flour,
mingled with the third part of an hin of oil. ' And for a drink-
offering, the third joar^ of an hin of wine shalt thou offer ^br a sa-
vour of rest unto Jehovah. ^ And wlien thou shalt make a young-
ling of the herd, a burnt-offering or a sacrifice, to separate a vow
or peace-offerings unto Jehovah ; ^ Then shall he bring near with
tlie youngling of the lierd, a meat-offering of three tenth parts of
fine flour, mingled with half an hin of oil. " And thou shalt offer
for a drink-offering, half an hin of wine for a fire-offering of a
savour of rest unto Jehovah. ^' Thus shall it be done for one
bullock, or for one ram, or for a lamb of the sheep, or of the
goats. '^ According to tlie number that ye shall make ready, so
eggs, as is noted on Lev. xiv. 10; Exod.
XXX. 24. So the 'hin' contained as much as
seventy-two eggs: the fourth part of an hin,
as much as eighteen eggs. Oil,] To wit,
oil olive, as in Thargum Jonathan is ex-
Ver. 5. — Wine,] Expounded in Thargum
Jonathan, red wine of the grapes. So in
those that follow. It is called 'shecar,' or,
' strong wine,' in Num. xxviii. 7. A drink-
offering,] Or, an effusion, a poured out
offering, because it was " poured out upon the
altar, but not upon the fire," as Maim,
showeth, in Magn. hakorbanoth, chap. ii.
sect. 1. Or for the sacrifice,] To wit,
of peace-offerings, as the Chald. expoundeth
it; and by this word or, he showeth that he
is to bring " for the one by itself, and for the
other by itself;" saith Chazkuni on Num. xv.
For one,] That \s, for every one severally,
as in ver. 12.
Ver. 6. — Or for a ram,] The Gr. inter-
preteth it, ayid for a ram. A ram was of
the second year, or upward: the lamb of the
first year. Two tenth parts,] Two omers,
which was double the measure for a lamb,
ver. 4, and this the Hebs. understand for the
ram only, not for the ewe, or goat; as they
write, "The quantity of the meat and drink-
offerings, for an he-lamb, or she-lamb, is a
tenth of flour, and the fourth part of an hin
of wine. Likewise for a goat, whether it be
little or great, male or female; also for an
ewe, though she be great. But for a ram,
two tenth deals of flour, &c. and the third
part of an hin of wine," Maim, in Magnas.
hakorbanoth, chap. ii. sect. 4.
Ver. 7. — Of rest,] In Gr. of stveet
smell, or good odour: as in ver. 3.
Ver. 8.— When thou shalt make,] In
Gr, if ye shall make, that is, shall sacrifice.
YocNGLiNG,] Heb. a son of the herd: mean-
ing a bullock: as in Exod. xxix. 1. And
here is no difference between young or old,
as was before between lamb and ram ; but one
quantity is for the calf, and for the bull.
" The bullock or the calf, be it male or
female, hath for the meat-offering three tenth
deals of flour," &c. Maim. ibid. chap. ii.
sect. 4.
Ver. 9, — He bring,] Or, he offer: here
the person is changed; before he said, 'when
thou,' ver. 8, now he saith, 'then shall he;'
the Gr. keepeth the person as before, then
shall ye offer. Three tenth parts,] Three
omers ; that is, three times so much as for a
lamb, ver. 4.
Ver. 10. — A fire-offering,] In Chald.
an oblation. This is meant, as Sol. Jarchi
saith, "but. of the meat-offering and of the
oil: for the wine was no fire-offering, because
it was not put upon the fire."
Ver. 11. — Or of the goats,] Be it kid,
or goat-buck, male or female, old or young;
for the law putteth no difference, as is ob-
served; and so noted by Chazkuni here. As
for the manner of offering these meat-offer-
ings, the Heb. canons say, that they wei'e not
charged to bring ' frankincense' with them
(as they were with the meat-offerings that
were brought alone. Lev. ii. ],) but they
were charged to have 'salt,' (according to
the law in Lev. ii. 13,) "and this meat of-
fering was all of it burnt upon the altar in
the courtyard, (whereas of all the other meat-
offering, an handful only was burnt, and the
residue eaten by the priests. Lev. ii. 2, 3,) and
the wine was poured upon the altar," Maim.
in Magnas. hakorbanoth, chap. ii. sect. 1.
Ver. 12. — So shall ve make ready,]
32
NUMBERS.
shall ye make ready for (every) one, according to their number.
'^ Every home-born of the country shall thus do these things, to
offer a five-offering of a savour of rest unto Jehovah.
" And if a stranger sojourn with you, or vfho-soever be among
you in your generations, and will make a fire-offering of a savonr
of rest unto Jehovah ; as ye do, so he shall do. ^* Ye of the
church, one statute shall be for you, and for the .stranger that so-
journeth: a statute /or ever in your generations; as ye are, so
shall the stranger be before Jehovah. ''* One law, and one manner
shall be for you, and for the stranger that sojourneth with you.
" And Jehovah spake unto Moses, saying, '^ Speak unto tlie
Or, thus shall ye do: the Hebs. say, " These
meat and drink-offerings, whether they be for
bumt-ofTerings or peace-offerings, must be ac-
cording to this measure for every one; (Num.
XV. 12,) they may not add more to these mea-
sures, nor diminish ought from them : and if
they do diminish, or add more, the whole is
made unlawful. Except it be the lamb of
burnt-offering which they bring ou the day
that they wave the omer of first-frnits (Lev.
xxiii. 12, 13,) fof the meat-offering thereof
is two tenth deals of fine flour, mingled with
the third part of an hin of oil: but though
the flour thereof be doubled, yet Is not the wine
doubled, but the wine for the drink-offering,
is the fourth part of an hin. When they
measure the meat or drink-offering, either of
a particular person, or of the congregation,
they mete it not by a measure of three tenth
deals for a bullock, or of two for a ram ; but
they measure all in one tenth deal, which is
in the sanctuary, and likewise the oil, &c.
The flour with the oil of the meat-ofl'erings,
hinder not the wine ; neither doth the wine
hinder them: neither do the meat or drink-
offerings hinder the sacrifice. But a man
may bring his oblation to-day, and his meat
and drink-offerings ten days after; provided
that he have not sanctified them in a minis-
tering vessel. For if he have put them into
a ministering vessel (of the sanctuary) if they
abide all night, they become thereby unlaw-
ful. They may bring no meat or drink-of-
ferings, save of the common things ; they
may not bring them of the heave oflering,
nor of the second tithe, nor of the first-fruits,
but of common things only," Maim, in
Magnas. hakorbanoih, chap. ii. sect. 5, 8,
12, 13. The b<n-nt and peace-oflerings,
served (as other sacrifices) ' to make atone-
ment for the house of Israel,' Ezek. xlv. 17 ;
Lev. i. 4, and figured Christ's oblation of
himself, to reconcile us unto God his Father,
and to be our peace, Heb. ix. 14 ; x. 8, 10;
Eph. ii. 14 — 16. The meat-ofl'ering (besides
the signification that it had of Christ, Eph.
V. 2,) figured in special manner the faith and
sanctification of his people, and of their ser-
vice of God, Is. Ixvi. 20; Rom. xv. 16; I's.
cxli. 2; Mai. i. 10, 11. So the Lord by
this addition of the meat-offering to the other
sacrifices in Canaan, taught his people sanc-
tity in the faith and profession of the gospel,
both touching their persons and actions: and
the drink-oflerings, of wine poured out upon,
and sanctified by the altar, were not only a
type of Christ's blood shed ' for remission of
sins,' Matt. xxvi. 28, 29, but of our fellow-
ship with him in his afliictions, even to be
'poured out upon the sacrifice and service'
of Christian's faith, Phil. ii. 17 ; 2 Tim. iv.
6. See the annot. on Lev. ii.
Ver. 13. — HoME.BORN,] The natural Is-
raelite.
Ver. 14. — Stranger,] In Gr. proselyte:
the Gentile converted to the Jewish religion.
In your generations,] Or, throughout,
that is, in all ages successively: so in ver.
15.
Ver. 15. — Ye of the chorch,] Or, 0
church, or congregation : or, concerning the
church; which in Thargum Jonathan is ex-
pounded, " the whole church." Before Je-
hovah,] In the exercises of religion before
the Lord: for in civil things there was not
one law for both Israelites and strangers.
Ver. 16.. — One manner,] That is, otie
manner of practice and obedience, and tme
punishment for transgression: Heb. one judg-
ment. So in ver. 24.
Ver. 17. — And jehovah spake,] A se-
cond ordinance by the Lord's authority, is
here imposed upon them that should come
into the land of Canaan ; that they should
give him a caUe of the first of their dough:
which law is nowhere mentioned by Moses,
save in this place. And as the former law
for sacrificing taught them holiness by faith
in Christ, who should be sacrificed for his
church ; so this commandment of first-fruits,
taught them to show forth the fruits of faith,
by good works, which God appointed his
])eople to walk in.
Ver, is. — When ye come into tub
CHAP. XV.
33
sons of Israel, and say unto them, When ye come into tlie
land whither I bring you ; '^ Then it shall be, when ye eat of the
bread of the land, ye shall heave an heave- offering unto Jehovah.
'"' Of the first of your dough, a cake shall ye heave for an heave-
LAND,] As a promise is here included, tliat
God would bring them into tliat good land:
so a duty of thankfulness is commanded, that
they might remember and acknowledge his
mercy, and have his blessing continued upon
them. The Hebs. do observe, that "this com-
ing differetli from all the comings mentioned
in the law; for, in them all it is said. When
thou art (or shalt) come; when ye are come,
meaning, after the possession thereof, and
dwelling therein; but here it is said, when ye
come, meaning, afier they were entered into
it, and did eat of the bread thereof, they were
bound to give the cake," saith Sol Jarchi on
Num. XV. Now this they did, before the
land was parted for iuheritance, as appeareth
in Josh. v. Jl, 12, where ' they did eat of
the old corn of the land;' and then 'the
manna ceased.' And as an omer of manna
was r. served before the Lord, for the genera-
tions of Israel, that they might see and
thankfully remember ' the bread ' which God
gave them to eat ' in the wilderness,' Exod.
xvi. 32, 33, so a cake of the bread which he
should give them in Canaan, was to be given
unto him, that they might acknowledge him
to be the preserver and nourisher of them in
the land ; for it is he ' that giveth bread unto
all flesh, because his mercy endureth for ever,'
Ps. exxxvi. 25. Whither i bring von,1
Or, am bringing you thither. Hence the
Hebs. say, " They were not bound by the law
to give the cake save in the land of Israel
only, and when all Israel were there, &c.
Fruits without the land, that are brought into
the land, owe the cake: but the fruits of the
land, that are carried out of the land, are
discharged ; as it is said, ' whither I bring
you :' there are you bound, both concerning
the fruits of the land, and the fruits without
the land. But by the doctrine of the scribes,
they were to separate a cake also out of the
.and, that the law of the cake might not be
forgotten out of Israel," Maim, in Biccurim
(or treatise of first-fruits,) chap. v. sect. 5
—7.
Ver. 19. — Of the bread,] That is, of
the bread-corn, as in Is. xxviii. 28. ' Bread
that is, corn) is bruised ; and out of the
earth cometh bread,' Job xxviii. 5; Ps. civ.
14. The Chald. of Jonathan here para-
phraseth thus ; " Of the bread of the revenue
of the land: and not of rice, and millet, and
lesser seeds." So by the Heb. canons;
" Nothing oweth the cake, but the five kinds
of grain only ; which are, wheat, and barley,
Vol. II.
and rye, and fox- ear barley, and oats: for
nothing is called bread, save that which is
made of these. But he tiiat maketh meat
of rice, millet, or other like pulse (or seeds)
they owe no cake at all," Maim, in Biccurim
chap. v. sect. 2, and Talmud Bab. in Chal-
lah. chap. i. Ye shall heave,] That is,
shall offer up; or, as the Gr. and Chald.
translate, shall separate; for it was separated
by the owner, and oflered to the Lord ; and
so was one of the • heave-ofl'erings ' which
God gave unto his priests. Num. xviii. 19.
Wherefore it was holy, and " whosoever se-
parated a cake, he first blessed God who
sanctified them by his commandments, and
commanded them to separate a cake," Maim.
\n Biccurim,, c\\&\i. v. sect. 11. " An hea-
then that separated a cake, though in the
land of Israel, it was no cake," Ibid. chap,
vi. sect. 10. Unto jbhcvah,] In Chald.
before the Lord. Not that it was brought
into the sanctuary, or offered on the altar, but
given to the Lord's minister: as it is written,
' Ye shall also give unto the priest, the
first of your dough,' Ezek. xliv. 30. By the
Heb. canons, " The first-fruits, and the
heave-oflijrings, and the cake, and the prin-
cipal, and the fifth part, [spoken of in Num.
V. 7, 8,] and the gifts of the beast [that is
killed, Deut. xviii. 3,] these are the priests'
goods: with them he may buy servants, and
lands, and unclean beasts, and pay his debts,
or wives' dowry, and buy books," Maim, in
Biccurim, chap. iv. sect. 14.
Ver. 20. — Of the first,] Or, the first-
fruits: with the first-fruits of all things,
God was to be honoured, Prov. iii. 9, that
thereby all the rest of their food might he
sanctified unto them: 'For if the first-fruit
be holy, the lump (or dough) is also holy,'
Rom. xi. 16, and a promise of 'plenty' is
added to them that thus do, Prov. iii. 10, as
of this particular it is said, ' ye shall also
give unto the priest the first of your dough,
that he may cause the blessing to rest in
thine house,' Ezek. xliv. 30. Of your
dough,] Of your paste, or lump. They
gave of their corn, first-fruits and tithes, and
other gifts, to the priests, Levites, and poor,
when they first reaped and threshed it, Exod.
xxiii. 19; Num. xviii. 12, 26; Lev. xxiii.
22. After them, when they made bread of
it, they separated also this cake. And as
the Levites separated an heave-oHi^ring, out
of their tithe. Num. xviii. 26, so the poor
that gleaned, separated of their doui;h; as the
34
NUMBERS.
offering, as the he^ye-offering of the tlireshing floor, so shall yo
heave it. ^' Of the first of your dough, ye shall give unto Jeho-
vah an hea,ve -offering in your generations.
Hebs. write, " That which is gleaned, and
which is forgotten (Deut. xxiv. 19.) and the
corner, Lev. xix. 9, &c. though they be free
from the trumah (or heave-oflering) yet they
owe the cake. Likewise the first tithes,"
&c. Maim, in Biccurim, chap. vi. sect. 3.
And though other seeds or pulse, owe not the
cake, as is before noted, yet they say, " He
that mixeth the meal of wheat, and the meal
of rice, and maketh dough of them, if it
have the taste of the wheat, it oweth the
cake; and if not, it is discharged. Though
it be but the leaven of wheat among dough of
rice, if it have any taste of the wheat, it
oweth the cake. Dough that is kneaded
with wine, or oil, or honey, &c. if they bake
it in an oven, or on the hearth, or pan, or in
a frying pan, &c. oweth the cake. But he
that maketh dough to dry it in the sun only,
or to boil it in a cauldron, it is discharged of
tlie cake, &c. Also parched corn, that is
kneaded with water, or honey, and eaten
without baking, is discharged; for nothing
oweth the cake, but dough, the end whereof
is to be bread baken for man's meat," Ibid,
sect. 11, 12. And for the quantity of dough,
out of which a cake is to he given, they say,
" An omer full of meal, whether it be of one
of the five sorts of grain, or of all of them
mixed together, the dough thereof oweth a
cake. And it is unlawful for a man to make
his dough of a lesser quantity, that it may be
free from paying the cake," Ibid. sect. 15,
16. Wiiat the omer is, see Exod. xvi. 36.
And fiom that measure of manna which God
gave ewry one for a day, did they gather
their quantity, that an omer of meal should
pay a cake to the Lord, as Sol. Jarehi on this
place showbth. A cake,] Or, loaf, made of
the dough aforesaid. "He that separateth
meal for his cake, it is no cake: but the resi-
due of the dough oweth a cake. When they
put water to it, and the meal is mixed with
the water, they separate a cake of the first
thing which is kneaded, as it is written. The
first of your dough. That dough which
oweth a cake by the law, he that eateth
thereof is to be beaten," Maim, in Biccu-
rim, chap. viii. sect. 1, 2, 6. Of the
THRESHING-FLOOR,] That IS, of the corn in
the thresliing- flour; as it is your duty reli-
giously to separate first-fruits of your corn in
the floor; so of the dough in your houses.
Thus the ' floor' is used for the ' corn* there-
in, in Deut. xvi. 13. Sol. Jarehi under-
standeth it thus; " as the heave-oflering of
the flooi-, of which there is no stinted mea-
sure (by the law;) and not as the heave-ofler-
ing of the tithes, whereof there is a stinted
measure:" so for the quantity, it should be
voluntary, so much as men would give.
Howbeit, their wise men (they say) set a
measure; viz. "that they should separate
the four and twentieth part of the dough,
that it might be a gift meet to be given.
But the baker, that maketh bread to sell in
the street, separateth the eight and fortieth
part: for because his dough is much, there is
in this quantity sufficient for a gift," Maim,
in Biccurim, chap. v. sect. 2. So the Chald.
of Jonathan expoundeth this verse, "The
first-fruits of your dough, a cake, one of
twenty-four, (that is, the four and twentieth
part) shall ye separate as a separated ofTering
for the priest," &c.
Ver. 21. — Ye shall give,] The repeat-
ing of the commandment, showeth it to be
of importance; and though the priest had it,
yet was it given ' to the Lord,' whose bles-
sing therefore was promised to the observers
of this law, Ezek. xliv. 30. And as all
things given unto God, were to be holy, pure,
and clean ; so of this the Hebs. write, " A man
may not make his dough in uncleaimess at
all; but is to be admonished, and must be
careful that he be clean, both he and his ves-
sels, that he may separate a pure cake,"
Maim, in Biccurim, chap. ix. sect. 11. (n
your,] Or, throughout your generations, in
all ages: wherefore this ordinance was kept
by Israel, after they were returned out of
Babylon, Neh. x. 37. And besides that all
their bread was sanctified unto them by these
first-fruits, and God was honoured, by whose
word man liveth, and not by bread only, Deut.
viii. 3, it seemeth to have a further significa-
tion of the chosen people of God, as Paul ap-
plieth this phrase of the first-fruits, and of
the lump of dough, unto the state of Israel,
Rom. xi. 16, as the prophet speaking of the
first-fruits also saith, ' Israel was holiness
to the Lord, the first-fruits of his increase;
all that eat him shall be guilty,' &c. Jer. ii
3. And thus the Jews of old understood
this " commandment of the cake, that it sig-
nified in mystery the congregation of Israel,
called the first-fruits of the world ; which
when it is put into the oven that burneth
with the fire of the holy blessed God, it is
necessary to separate therefrom a cake, that
it be not partaker of severe judgment; and
therefrom is a blessing reserved in the
world," (Ezek. xliv. SO,) R. Meuachem on
Num. XV.
CHAP. XV.
35
^ And when ye shall have sinned ignorantly, and have not done
all these commandments which Jehovah hath spoken unto Moses :
^ Even all that Jeliovah hath commanded you by the hand of
Moses, from the day that Jehovah commanded Moses, and lience-
forward, througliout your generations: ^* Then it shall be, if
Ver. 22. — When ye shall have sinned
IGNORANTLY,] Or, if ye have erred, tliat is,
done unadvisedly of ignorance, error, or
oversight; whereto is opposed sinning 'with
an high hand,' ver. 30. See the annot. on
Lev. iv. 2. As in the two former laws, the
Lord repeated and enlarged the doctrines of
faith, and of good works: so here he doth
the like concerning the forgiveness of sins,
which his people through infirmity do fall
into; that all the chief points of Christian
religion are here renewed unto them. Have
NOT DONE ALL,] The words of this law dif-
fer from the former in Lev. iv. 2, 13, which
spake of doing that ' which should not be
done ;' whereas this speaketh of not doing all
which should be done. There also, the sa-
crifice, which the congregation should bring,
was ' a bullock for a sin-ofi'ering,' Lev. iv.
14, here (in ver. 24,) they are willed to bring
' a bullock for a burnt-offering ; and a goat-
buck, for a sin-ofTering.' Whether is this
difl'ereiice, in respect of the commandments,
forbidding evil works, and requiring good, as
the woids seem to import? Or, as the Hebs.
expound it, doth this here respect the sin of
idolatiy only? Or, as others understand it,
is that for all the tribes generally, and this
for the several tribes, cities and towns as they
were severed in the land of Canaan? Or,
is this (in mystery) an increase of the sacri-
fice in Canaan ; as in prophesy of the days
of the gospel, the meat and drink-offerings
(which Christians should spiritually offer with
their sacrifices) are of greater quantity, than
those which were ofltred under Moses, Ezek.
xlvi. 5, 11, compared with Num. xv. 4 — 7;
xxviii. 20, &c.
Ver. 23.— Even all,] This showeth the
large extent of this law, and the weight
thereof, by repeating things so expressly.
The Hebs. which understand this of idolatry
only, say, "that that one commandment is
as all the commandments, &c. and that this
showeth, that whosoever professeth idolatry,
is as if he denied all the law wholly, and all
that the prophets have prophesied ; as it is
written, And hence forward:" Sol. Jarchi on
Num. XV., and Maim. torn. i. treat, oi Idola-
try, chap. ii. sect. 4.
Ver. 24. — By ignorance,] In Gr. un-
willingly: see Lev. iv. 2. From the eyes,]
Understand, hidden from the eyes, as is ex-
pressed in Lev. iv. 13. This the Heb. doc-
tors understand of things eiioneously taiijhi
by the governors, and practised by the peo-
ple, concerning idolatry ; as is showed in the
annot. on Lev. iv. 13, and so Sol. Jarchi ex-
poundeth this place. Shall make ready,]
That is, shall offer for a sacrifice, Lev. iv.
14. And this the Hebs. understand not of
one sacrifice for the twelve tribes, but for
every tribe so much. " If the error be in
idolatry, that they (the governois) have
erred, and taught it ; they bring a bullock for
a burnt-offering, and a goat-buck for a sin-
oflering, for every tiibe, and this oblation is
that which is spoken of in Num. xv.," saith
Maim, in Shegogoth, chap. xii. sect. 1, and
Talmud in Horajoth, chap. ii. See the
notes on Lev. iv. 1 4. This exposition for
the number, may seem probable, because the
people returned from captivity, offered 'for
all Israel,' in burnt-ofl'erings ' twelve bullocks,
and twelve goat-bucks for a sin-offering,' ac-
cording to the number of the tribes, Ezra
viii. 35. Youngling,] Heb. son of the
herd: a bullock was always of the second
year or upward: so, the goat-buck following.
Burnt-offering,] Which signified atone-
ment and sanctification by the death of
Christ, as is showed on Lev. i. Of rest,]
That is, of sweet smell, as the Gr. translat-
eth: the Chald. saith, "to be accepted with
favour before the Lord." To the manner,]
Or, right, ordinance: Heb. to the judgment:
meaning, the measure prescribed of God, in
ver. 9, 10. For a sin-offering,] In Gr.
for sin. This word in Heb. is written with
want of a letter, which elsewhere usually is
expressed: whereupon Sol. Jarchi iioteth,
"that it is not as other sin-offerings; for all
sin-offerings that are by the law brought with
the burnt-oflering, the sin-oflering is before
the burnt-oflering, as it is said, (in Lev. v.
10.) And the second he shall make a burnt-
offering, but this burnt-offering is before the
sin-offering." The manner of offering this
sin-oflering was like the bullock, in Lev. iv,
it was killed in the court-yard, the blood was
carried into the sanctuary, and sprinkled
seven times before the Lord ; the fat was
burned on the altar in the court-yard ; and
the body of the beast was carried forth, and
burnt without the camp: so figuring Christ,
who should be slain for the sins of his people,
and by his own blood enter into heaven ; his
body being crucified without the gate of Je-
rusalem, Heb. ix. 11, 12, 24; xiii. 11, 12.
"If the ereat assize (of magistrates) igno.
36
NUMBERS.
ought be done by ignorance, from the eyes of the congregation,
that all the congregation shall make ready one bullock, a young-
ling of the herd, for a burnt-offering, for a savour of rest unto
Jehovah; and his meat-offering, and his drink-offering, according
to the manner: and one goat-buck of the goats, for a sXw-offering.
^ And the priest shall make atonement for all the congregation of
the sons of Israel, and it shall be mercifully forgiven them : for it
is an ignorance, and they have brought their oblation, a fire-q/^er-
ing unto Jehovah, and their sin-offering before Jehovah, for their
ignorance. ^® And it shall be mercifully forgiven, all tlie congre-
gation of the sons of Israel, and the stranger that sojoumeth
among them, because all the people was in ignorance.
^' And if one soul sin tlu'ough ignorance, then it shall bring near
a she -goat of her first year for a sin-offering. ^^ And the priest
shall make atonement for the soul that sinneth ignorantly, when it
hath sinned by ignorance, before Jehovah, to make atonement for
him, and it shall be mercifully forgiven him. ^® For the home-
born amongst tlio^sons of Israel, and for the stranger that sojourn-
eth among tiieni, one law sliall be to you for him that doth tlnough
ignorance. ^° But the soul that shall do with an high hand, whe-
rantly sin in teaching idolatry, the whole sons in the Godhead, to whom sacrifices for
congregation bringeth twelve bullocks for
bunit-oflerings, and twelve goats for sin-ofier-
ings, and they are burned, because their
blood is carried into the sanctuary, &c.
Though but one tribe only commit (the sin)
if it be the most part of the church; then
all the congregation bring, for idolatry, twelve
bullocks, and twelve goats," Maim, in She-
gagoth, chap. xii. sect. I.
Ver. 26. — For all the congregation,]
Or, for every congregation; whereby may be
implied the several tribes, cities, towns, and
synagogues. So in ver. 26. An ignorance,]
Or, an error, in Gr. an tcnwiliing sin, so in
ver. 26. Brought their oblation,] In
Gi'. have brought the gift thereof, A fire-
offering,] In Chald. an oblation before the
Lord: and this is meant of " the bullock the
burnt-ofleriiig," as Sol. Jarchi noteth. Their
sin-offering,] "This is the goat," saith
Sul. Jarchi. Before jehovah,] R. Mena-
chem from former authors speaketh of these
phrases here used, "unto the Lord, and be-
fore the Lord, that it is meant of him and
his judgment-hall;" whereby it appeareth
that the mystery of the Trinity in the God-
head, was of old believed by the Jews,
though now they oppugn it. For there was
no court or judgment-hall in Israel, less than
of three judges: and being by them here and
in other places applied unto God, and in case
of sacrifice and expiation of sin, which they
did hold peculiar unto God alone; it showeth
that they once acknowledged a Trinity of per-
the sins of men were offered.
Ver. 26. — And the stranger,] The be-
lieving Gentile, as the Gr. translaleth, and
the proselyte that cometh unto you. Thus
the Lord showed himself to be ' the God of
the Gentiles also,' Rom. iii. 29.
Ver. 27. — Of one soul,] Or, any soul;
that is, any person: the Chald. expoundet.i
it, one man. So in Lev. iv. 27. Through
ignorance,] In Gr. unwillingly. This also
by the Hebs. (as Sol. Jarchi here) is ex-
pounded of the sin of idolatry. Of her
first year,] Heb. daughter of her year, in
Gr. a yearling: see the notes on Exod. xii.
6 ; Lev. iv. 32; he might also bring an ewe-
lamb for his sin ; which may likewise be
understood here. But Sol. Jarchi saith,
" For other transgressions, a particular man
bringeth an ewe-lamb, or a she-goat: but for
this (of idolatry) a she-goat is appointed.
Ver. 29. — One law shall be to you,]
That is, ye shall have one latv: the Gr. trans-
lateth, one law shall be among them (or for
them.) That doth,] Or, that committeth,
to wit, the sin, through ignorance: in Gr.
whosoever doth untvillingly. Thus the law
promiseth grace in Christ, in that it appointed
sacrifices and priests that can have ' compas-
sion on the ignorant, and on them that err,'
Heb. v. 2. In this faith, David piayeth
unto God, ' Ignorances (or, unadvised eriors)
who doth understand? cleanse thou me from
secret sins,' Ps. xix. IS.
Ver. 30.— The soul,] In Chald. th
CHAP. XV.
37
thei he be home-born, or a stranger, the same reproacheth Jehovah ;
and tliat sonl shall be cut off from among his people. ^' Because
he liath despised tlie word of Jehovah, and hatli broken his com-
mandment, that soul shall utterly be cut off, liis iniquity shall be
upon him.
^^ And the sons of Israel were in the wilderness : and they found
With AN HIGH HAND,] That is, 5o/rf/y, ye frustrate the commandment of God.'
man,
proudly and presumptuously, as the G
lateth, with the hand of pride; and Tharpum
Jonathan, with pride, {or presumption ) This
phrase, when it is spoken of good worLs, rncan-
eth boldness, courage and magnanimity, in
heart and carriage; as, Israel went out of
Egypt ' with an high hand,' Num. xxxiii. 3;
Exod. xiv. 8, but liere of evil, it meaneth
pride and presumption showing itself openly
and boldly; which Onkelos in Chaid. ex-
poundeth, " with an uncovered head," as
being not ashamed of the deed (for when
meti were ashamed, they used to ' cover their
heads,' Jer. xiv. 4.) Of like sort, is 'the
high arm,' in Job xxxviii-. 15, where the Gr.
also expoundeth it, the arm of the proud:)
and ' the high (or lolty) eyes,' Ps. xviii. 28;
cxxxi. 1. Reproacheth,] Or, Wai'joAeTW^iA;
which the Gr. and Chald. translate, provoketh
to anger. It meaneth a reproaching with
words, as 2 Kings xix. 6, 22, and is applied
here unto deeds, as also in Ezek. xx. 27,
'yet in this your fathers have reproached (or
blasphemed) me, in that they have trespassed
a trespass against me.' So a presumptuous
sinner is counted as a blasphemer of God,
and hath no sacrifice for his sin, but is to be
cut off; And this word Christ hath respect
unto, in Luke xii. 10, 'unto him that blas-
phemeth against the Holy Spirit, it shall not
be forgiven.' That soul,] In Chald. that
man. Cut off,] In Gr. and Chald. des-
troyed: which phrase the apostle useth in
Acts iii. 23, ' shall be destroyed from among
the people.' That word meaneth destruction
by the hand of God, as in 1 Cor. x. 10;
Heb. xi. 28. So the Heb. doctors under-
stand the cutting oft; mentioned in the law
of Moses : which sometimes is so explained,
as in Lev. xvii. 10. God saith, ' I will cut
him off from among his people.' But if
there were witnesses of the fact, the magis-
trates punished them, either by death, or
beating: see the notes on Deut. xxv. 2.
Ver. 31. — Despised the word,] Or,
contemned, set it at nought, as vile; dis-
honoured it. Hereupon is that proverb, ' He
that despiseth the word, shall be destroyed ;
but he that feareth the commandment, shall
be rewarded,' Prov. xiii. 13. Broken,] Or,
disannulled, frustrated; made void: it is op
posed unto establishing or confirming. This
xvord Christ useth in Mark vii. 9, ' Full well
Usually it is applied to the breaking of the
'covenant' of God, as in Gen. xvii. 14;
Lev. XV. 44, and often in the prophets; some-
times ol' the law and commandments, Ps.
cxix. 126; Ezra ix. 14; Heb. x. 28. Shall
UTTERLY BE COT OFF,] Or, shall be cut off
with cutting off: the doubling of the woid,
is for more certainty, and speed ; and as the
Heb. doctors gather from it, " in this world,
and in the world to come:" see the annot. on
Gen. xvii. 14. So R. Menachem here
saith, " Although we find apostates (from
God) to live more than fifty years, and that
they are not cut off from the life of this
world ; yet know that their deserts hang upon
them in this world, and vengeance shall be
taken on them abundantly in the world to
come." His iniquity,] Or, the iniquity of
it, (of the soul, that is, of the person) shall
be upon it; or, in it; or, with it. By ini-
quity, understanding punishment for iniquity,
as in Gen. xix. 15, and as sin, is for the
punishment of sin, Lev. xxii. 9. Or, we
may take iniquity properly ; as Sol. Jarchi
expoundeth it, " when iniquity is in him,
that he repenteth not." R. Menachem here
allegeth an exposition ef the ancients, " that
soul shall be cut ofl, and the iniquity thereof
with it: as if he should say, the iniquity
shall cleave unto it after it is cut off, to be
punished for ever; according to that (in Is.
Ixvi. 24.) Their worm shall not die ; which
Jonathan (the Chald. paraphrast) expoundeth.
Their soul shall not die. And our doctors
have said. It shall be cut off in this world, it
shall be cut off' from the world to come." So
the Chald. on Moses, which goeth under the
name of Jonathan paraphraseth, " that man
shall be destroyed in the world that is to
come, and shall give account of his sin at the
great day of judgment."
Ver. 32. — Were in the wilderness,]
" For so (saith Chazkuni) it was decreed con-
cerning them, that they should not come into
the land (of Canaan.) In the former com-
mandments of the drink-offerings, and cake,
it was written. When ye be come into the
land, &c. to teach, that they were not to
practise them save in the land: but the Sab-
bath was to be kept both within the land and
without, though it were in the wilderness ;
and therefore it is written concerning it. In
the wilderness.
NUMBERS.
a man gathering sticks on the Sabbath day. ^^ And they that
found him gathering sticks, brought him near unto Moses, and
unto Aaron, and unto all the congregation. ^* And they put liim
in ward, because it was not declared what should be done to him.
^^ And Jehovah said unto Moses, The man shall be made to die
the death : all tlie congregation shall stone him with stones without
the camp. ^^ And all the congregation brought him forth without
the camp, and stoned him with stones, and he died, as Jehovah
commanded Moses.
^^ And Jehovah said unto Moses, saying, ^^ Speak unto the sons
the judgment-hall, as Sol. Jarchi noteth. So
they dealt with Stephen, casting him out of
the city, and stoning him, Acts vii. 58, like-
wise with Naboth, 1 Kings xxi. 13, also with
the blasphemer, Lev. xxiv. 15, which was a
circumstance that aggravated the punishment,
being a kind of ' reproach,' as the apostle
noteth, Heb. xiii. 11 — 13. And this se-
verity showeth of what weight the command,
ment touching the Sabbath is, the profana-
tion whereof God would have thus to be
avenged. And it further signified the eter-
nal death of such as do not keep the Sabbath
of Christ, entering into the rest of God by
faith, and ceasing from their own works, as
God did from his, Heb. iv. 1—4, 10, 11.
Ver. 37. — And jehovah said,] After
the violating of the Sabbath, and punishment
for it, God giveth a law, and ordaineth a sign
of remembrance, to further the sanctification
of his people, that they might think upon hia
commandments, and do them.
Ver. 38. — Sons of Israel,] This law for
fringes concerned Israel only, not other na-
tions; and as the Hebs. say, "men only
were bound to wear them, not women.
Women and servants, and little children, are
not bound by the law to wear the fringe.
But by the words of the scribes, every child
that knoweth to clothe himself, is bound to
wear the fringe, to the end he may be trained
up in the commandments. And women and
servants that will wear them, may so do, but
they bless not [God, as men do when they
put them on:] and so all other command-
ments which women are not bound unto, if
they will do them, they do them without
blessing first," Maim. torn. i. in Zizith, (or
treat, of Fringes) chap. iii. sect. 9. That
THEY WAKE,] They themselves, and not hea-
thens for ihem: " a fringe which is made by
an heathen, is unlawful; as it is written,
Speak to the sons of Israel, that they make
unto them,'' Maim, in Zizith, chap. i. sect.
12. A FRINGE,] That is, fringes, as in Deut.
xxii. 12. Moses speak eth of many: and so
the Gr. and Chald. translate it here. A
fringe is in Heb. called Tsitsith (or Zizith)
Ver. 34. — In ward,] That is, in prison.
So they dealt with the blasphemer, in Lev.
xxiv. 12. It was not declared,] In Gr.
they had not judged, or determined. Where-
fore was it thus? seeing the law had twice
said, that the breaker of the Sabbath should
die, Exod. xxxi. 4; xxxv. 2. Sol. Jarchi
saith, " it was not declared what manner of
death he should die: but they knew that he
that profaned the Sabbath was to die." And
the Chald. called Jonathan's paraphraseth
thus ; " This judgment was one of the four
judgments that came before Moses the pro-
phet, which he judged according to the word of
the holy (God.) Some of them were judgments
of lesser moment, and some of them judgments
of life and death. In the judgments of les-
ser moment (of pecuniary matters) Moses
was ready, but in judgments of life and
death he made delays. Aud both in the one
and in the other, Moses said, I have not
heard, [viz. what God would have done.]
For to teach the heads (or chief) of the Syne-
drions (or assizes) that should rise up after
him, that they should be ready to dispatch in-
ferior causes (or money matters) but not hasty
in matters of life and death. And that they
should not be ashamed to inquire, in causes
that are too hard for them; seeing Moses
who was the master of Israel, had need to
say, F have not heard. Therefore he impri-
soned him ; because as yet it was not de-
clared, what sentence should pass upon him."
The four judgments which he speaketh of,
were about the unclean that would keep the
passover. Num. ix. 7, 8, and the daughters
of Zeiophehad that claimed possession in the
land, Num. xxvii. 4, 5, (these were the causes
of less importance;) about the blasphemer.
Lev. xxiv., and the Sabbath-breaker here:
both which he kept in ward, till he had an
answer from the Lord.
Ver. 35.— StoiNe him,] This was es-
teemed the heaviest of all the four kinds of
death that malefactors suflered in Israel: see
the notes on Exod. xxi. 12. Without the
CAMP,] Hereupon they used to carry such out
of the cities, and execute them far off from
CHAP. XV.
39
of Israel, and say unto them ; that they make unto them a fiinge
on the skirts of their clothes, throughout their generations; and
that they put upon the fringe of the skirt, a ribband of blue.
which iu Ezek. viii. 3, is used for a ' lock of
hair' of the head; and is here applied to a
fringe, the threads whereof hang down as
locks of hair. And the Heb. doctors call it
also Gnanaph, that is, a branch, because it
bangeth as branches or twigs of a tree. "The
branch which they make upon the skirt of a
garment, is called Tsitsith, because it is like
to (Tsitsith) a lock of the head, Ezek. viii.
3. And this branch is called white, because
we are not commanded to dye (or colour) it.
And for the threads of this branch, there is
no set number byjhe law. And they take a
thread of wool, which is died like the colour
of the firmament, and tie it upon the branch
(or fringe;) and this thread is called blue,"
Maim, in Zizith, chap. i. sect. 1, 2. The
fringe is called in Gr. craspeda, and this
word is used by the Holy Spirit in Matt.
xxiii. 5, and of it, the Chald. also calleth it
cruspedin. The word gedilim, used for
fringes, in Deut. xxii. 12, were the thrums
of the cloth which was woven: and Tsitsith
the fringe here spoken of, were threads tied
unto those thrums with knots. On the
SKIRTS,] Heb. on the wings. This is ex-
pounded in Deut. xxii. 12, 'on the four
skirts' (or wings.) The skirt end, or border
of a garment, is usually called a wing, as in
Ruth iii. 9; 1 Sam. xv. 27; xxiv. 5, 1 1 ;
Deut. xxii. 30; Zach. viii. 23; Ezek. v. 3;
Hag. ii. 12, so the foui- ends or corners of
the earth, are called the ' four wings ' thereof.
Job xxxvii. 3; xxxviii. 13; Is. xi. 12;
Ezek. vii. 2. " The garment which a man
is bound to make the fringe on by the law, is
a garment which hath four skirts, or more
than four: and it is a garment of woollen or
of linen only. But a garment of other
stuff, as of silk, or cotton, or camels' hair, or
the like, are not bound to have the fringe,
save by the words of our wise men, that men
may be admonished to keep the precept of
the fringe. For all clothes spoken of in the
law absolutely, are not, save of woollen and
linen only. When he maketh a fringe on a
garment that has five or six skirts, he maketh
it but on four of the skirts, as it is said. Upon
the four skirts, Deut. xxii. 12. A garment
that is borrowed, is not bound to have the
fringe for thirty days; after and thencefor-
vrard it is bound. A garment of wool, they
make the white thereof of threads of wool:
and a garment of flax (or linen) they make
the white thereof of threads of flax; and so
of every garment after the kind thereof, &c.
Every man that is bound to do this command-
ment, if he put upon him a garment which
is meet to have the fringe, must put on the
fringe, and then put the garment on; and if
he put it on without the fringe, he breaketh
the commandment. But clothes meet to
have the fringe so long as a man puts them
not on, but foldeth and layeth them up, they
are not bound to have the fringe: for it is not
a duty in respect of the garment, but in res-
pect of the man which hath the garment,"
Maim, in Zizith, chap. iii. sect. 1 — 5, 10.
Upon the fringe,] Or, with the fringe.
A RIBBAND,] Or, a thread, as the word is
Englished in Judg. xvi. 9, or, a lace, as ia
Exod. xxxix. 31, it hath the name of twist-
ing or wreathing. The Gr. and Chald.
translate it, a thread : and so it is explained
by the He b. doctors ; who also say, " whe-
ther they were threads of white, or threads of
blue, if he would make them of twisted
threads, he might so do ; and though the
thread were twisted of eight threads, and a
ribband made of them, it was counted but
one thread. The threads of the fringe, whe-
ther white or blue, must be spun for the
fringe by name," Maim, in Zizith, chap. i.
sect. 11. Of blue,] Or, of sky-colour.
The Hebs. say, "the blue spoken of in the
law in every place, is wool dyed, and like the
clear firmament. And the blue for the
fringe must be dyed in a known dye that will
continue in the fair colour and not change:
and whatsoever is not so dyed, is unlawful
for the fringe, though it be like the colour of
the firmament. The dye for this blue was
made (they say) with the blood of the Chala-
zon, which is a fish of blue colour, and the
blood of it is black as ink, and it is found in
the salt sea. And with that blood they mix
Vermillion, &c. Also it must be dyed for the
fringe by name," Maim, in Zizith, chap. ii.
sect. 1 — 3, and Talmud iu Menachoth, chap,
iv. As for the fringe (which they usually
call the white, because it was not commanded
to be dyed, it might be of any colour, as the
garment itself, except blue, whereof they
write thus ; " The garment which is all red,
or green, or of other dyed colours, they make
the white threads (or fringe) thereof, like the
dyed colour thereof; green, if it be green ;
or red, if it be red. If it be all blue, then
they make the white (the fringe) thereof
of other colours, any save black, for that will
turn and appear bluish: and they tie upon all,
one thread of blue, like as they do in other
fringes which are not dyed," Maim. ibid,
chap. ii. sect. 8. By reason of this differ-
ent colour, they also say, " There are found
in this commandment (of the fringe) two
40
NUMBERS.
^' And it shall be unto you for a fringe j that ye may see it, and
remember all the commandments of Jehovah, and do them ; and
that ye seek not after your own heart, and after your own eyes, after
commandments; that a man make on the
skirt, a branch issuing out of it; and that he
tie upon the branch a thread of blue, (Num.
XV. 38.) And the blue hindereth not the
white ; neither doth the white hinder the
blue. As if a man have no blue, he maketh
the white alone, &c. Though one hindereth
not another, yet are they not two command-
ments, but one. Our former wise men have
said (from these words,) And it shall be unto
you for a fringe, Num. xv. 39, this teacheth
that both of iliem are one commandment.
And the four fiinges (on the four skirts) do
hinder one anotlier [so that one may be with-
out anotlierj for tliey four are one command-
ment (Deut. xxii. 12.) And he that weareth
a garment wliereiu is the white (fringe) or
the blue (ribband) or both of them together,
he keepetli one commanding precept," Maim,
ju Zizith, chap. i. sect. 3 — 5.
Ver. 39. — For a fringe,] By the insti-
tution of God it was made unto them a fringe,
and so a religious sign to help their memo-
ries, and to further their sanctification: where-
fore they used to sanctify this, as all other like
divine ordinances, by prayer; and when they
put on this garment, they " blessed the Lord
their God, the King of the world, which
sanctified them by his commandments, and
commanded them to array themselves with
fringes. And whensoever they clothed them-
selves herewith in the day-time, they blessed
for them before they put them on. But they
blessed not for the fringes at the time of tlie
making of them, because the end of the com-
mandment is, that they should be arrayed
herewith," Maim, in Zizith, chap. iii. sect.
8. That ye may see it,] Or, and ye shall
see (or look upon) it; on yourselves, and on
one another. Wherefore the Hebs. say, " A
blind man was bomid to wear the fringe: for
though he saw it not, others did see it,"
Maim, in Zizith, chap. iii. sect. 7. By
many means of sundry sorts, God warned his
people of old, to walk religiously and holily
before him; and it is observed by some of
themselves, " that the holy blessed God left
nothing in the world, wheieiu he gave not
some commandment to Israel: if they went
out to plow, (he said) ' Thou shalt not plow
with an ox and an ass together,' Deut. xii.
10; if to sow, ' Thou shalt not sow with divers
kinds,' Lev. xix. 19; if to reap, 'Thou shalt
not wholly reap the corner of thy field,' &;c.
Lev. xix. 9; if to knead their dough, 'Of the
first of your dough, ye shall offer a cake,'
Num. XV. 20 ; if they killed (a beast,) ' They
shall give unto the priest, the shoulder and
the two cheek?,' &c. Deut. xviii. 3 ; if they
found a bird's nest, ' Thou shalt send away the
dam,' Deut. xxii. 6, 7; if they caught wild
beast or fowl, ' He shall pour out the blood
thereof, and cover it with dust,' Lev. xvii.
13; if they planted, ' Ye shall count as uncir-
cumcised the uncircumcision thereof,' &c.
Lev. xix. 23 ; if they had a man-child born,
' The fore-skin of his flesh shall be circum-
cised,' Lev. xii. 2; if they buried the dead,
' Ye shall not cut yourselves,' &c. Deut. xiv.
1 ; if they shaved themselves, ' Ye shall not
round a corner of your head,' &c. Lev. xix.
27; if they bnilded an house, 'Thou shalt
make a battlement,' &c. Deut. xxii. 8 ; ' And
thou shalt write them upon the posts,' &c.
Deut. vi. 9 ; if they clothed themselves, ' Ye
shall make ye a fringe,' " &c. Chazkuni on
Num. xv. And remember all,] This was
the spiritual use of this ordinance, that it
might lead them unto a continual remem-
brance and practice of all the law; without
which the tmtward rite was vain. The
many threads of the fringes on the four
skirts of their garment, signified the many
commandments of God which they should
put upon them, to be as it were clothed with
them, and to walk in them: the heaven-col-
oured riband, taught them an heavenly afl'ec
tion to all the law, and an holy conversation;
and led them spiritually to put on the ' wed-
ding garment,' Matt. xxii. 11; 'the Lord
Jesus Christ,' Rom. xiii. 14; 'the whole
armour of God,' Eph. vi. 11; 'and the new
man, which after God is created in righteous-
ness and holiness of truth,' Eph. iv. 24 ;
that their conversation might be ' in heaven,'
Phil. iii. 20. From these words, the Heb.
doctors say, " A man should always be care-
ful to array himself with such a garment as
was bound to have the fringe, that he might
keep this commandment: and in the time of
prayer, he is to be warned hereof more espe-
cially. It is a great shame for wise men,
that they should pray, and not be arrayed
herewith. A man must for ever be warned
of this commandment of the fringe, for the
scripture maketh it of great weight, and all
the commandments, every one depend upon
it," Maim, in Zizith, chap. iii. sect. 11, 12.
But they abused this, as other divine ordi-
nances, to superstition and hypocrisy; and
were reproved by our Saviour for making
their ' phylacteries ' broad, and enlarging
' the borders (or fringes) of their garments,'
Matt, xxiii. 5. And this their vanity (neg-
lecting the spiritual end) appeareth in their
writings ; for unto the thrums or threads of
CHAP. XV.
41
which you go a whoring. *" That ye may remember and do all my
commandments, and be holy unto your God. " I am Jehovah your
God, which brought you forth out of the land of Egypt, to be unto
you a God j I am Jehovah your God.
the garment, " which were three inches,
they fastened threads doubled in the midst,
whose length (they say) might not be less
than four inches, but more than so they
might be, though a cubit, or two cubits,"
Maim, in Zizith, chap. i. sect. 6. And for
the virtue hereof, they say, "Whoso dili.
gently keepeth this law of fringes, is made
worthy, and shall see the face of the majesty
of God :" (Baal hatturim on Num. xv.) " and
when a man is clothed with the fringe, and
goeth out therewith to the door of his habita-
tion, he is safe, and God rejoiceth, and the
destroying angel departeth from thence, and
the man shall be delivered from all hurt, and
from all destruction," &c. (R. Menachem on
Num. XV.) Thus easy it is for men to abuse
holy things, and to pervert the right use and
end of them by their own inventions. See
the annot. on Exod. xiii. 9. And although
they put so great religion in these fringes,
yet as they have lost the spirit and life of
this commandment, so God hath deprived
them of the outward rite, that they have not
at this day, (by their own confession) the
blue or heaven-coloured riband ; " The blue
{teceleth) is not found in our hands at this
day, because we know not to make the dye (or
colour) of it: for every blue in wool is not
called teceleth. But the teceleth (or blue
spoken of in the law,) it is known that it is
impossible to make it at this day; and there-
fore we make the white only," saith Rambam
(or Maim.) in his exposition on Talmud Bab.
in Menachoth, chap. iv. And that ye seek
NOT,] Or, and ye shall not seek, (or search,
as Num. xiv. 30,) which word Solomon ap.
plieth to his heart, 'searching out' things by
wisdom, Eccl. i. 13; vii. 25. The Gr.
here translateth it, turn aside; the Chald.
err, (or go astray.) Your heart,] In
Chald. the imagination of your heart. Here
God ealleth men from their own wisdom and
inventions to his law only ; for 'every ima-
gination of the thoughts of man's heart, is
only evil e.ve,ry day,' Gen. vi. 5. And 'he
that trusteth in his own heart, is a fool,'
Prov. xxviii. 26. Your eyes,] In Chald.
the sight of your eyes. So the Holy Spirit
saith, ' Walk in the ways of thine heart, and
in the sight of thine eyes; but know thou,
that for all these things God will bring thee
into judgment,' Eccl. xi. 9. And the apos-
tle mentioneth ' the lust of the eyes, as that
Vol. II.
which is not of the Father, but of the world,'
1 John ii. 16. The Hebs. say, "The heart
and the eyes are the spies of the body, and
brokers to bring it into transgression ; the eye
seeth, and the heart lusteth, and the body acteth
the transgression," Sol. Jarchi on Num. xv.
The Loid condemning the heart, which is
the most noble of all the inward parts, and
the eyes which are the most excellent of all
the outward, teacheth that the whole man is
corrupted throughout, and to he reformed by
the law and Spirit of God. For, ' except a
man be born of water and of the Spirit, he
cainiot enter into the kingdom of God,' John
iii. 5. You GO a whoring,] In Chald. ycu
err (or go astray.) To go a whoring after
other gods, is a usual phrase for idolatry,
Exod. xxxiv. 15; Deut. xxxi. 16; 1 Chron.
V. 25; Judg. ii. 17, the same is implied
here, as God saith, 'I am broken with their
whorish heart, which hath departed from me;
and with their eyes, which go a whoring
after their idols,' Ezek. vi. 9, but it meaneth
also all other sins which men's unclean hearts
and impure eyes carry them unto, with con-
sent and delight: see Lev. xx. 5, 6 ; Ps.
cvi. 39; Jam. iv. 4. The Hehs. say, "If
any man be drawn after the thoughts of his
heart, he will be found a waster of the world,
because of the slenderness (or shortness) of
his understanding. As, sometimes he will
search after idolatry, and sometimes will
think peculiarly of the Creator, whether there
be any or none : what is above, and what beneath;
what was before, and what slrall be after.
And sometimes of prophesy, whether it be
truth or no; and sometimes of the law,
whethei- it be from heaven or no. And he
knoweth not what to jvidge of them, till he
know the truth concerning his Creator, but
will be found a revolter unto heresies. Con-
cerning this thing is that warning in the law,
where it is said. And ye shall not seek after
your heart, and after your eyes, after svhich ye
go a whoring, Num. xv. 39, as if he should
say. There shall not any one of you be drawn
after his own slender understanding (or
knowledge,) as to imagine that his cogitation
can attain to the truth: so have our wise men
said, After your heart ; this (meaneth) here-
sies ; and after your eyes, this is whoredom.
And this is an occasion for a man to deprive
himself of the world (or life) that is to come,"
Maim, treat, of Idolatry chap. ii. sect. 3.
42
NUMBERS.
CHAP. XVI.
1 Korah, Dathan, Ahiram,and On, with 250 princes, rise up against
Moses and Aaron, about the priesthood and government of the church.
5. Moses refcrreth the trial of the cause unto God, and reproveth Ko-
rah's ambition. 12. He sendethfor Dathan and Abiram, mho reproach
him, and mill not come up. 15. He prayeth against them, l6, and ga-
thereth Korah and his company mith their censers, before the taber-
nacle. 20. The Lord threateneth to consume the rebels, and commandeth
the people to separate from them. 31. The earth smalloiveth tip Dathan,
Abiram, and all Korah' s men, and a fire from the Lord devoureth the 250
that burned incense. 36. The censers are reserved to cover the altar,
for a sign unto Israel. 41. All the congregation murmur against
Moses and Aaron, as they that had killed the Lord's people. 44. The
Lord Tiilleth 1 4700 of them mith a plague. 46. Aaron by incense stayed
the plague.
' And Korah the son of Izhar, the son of Kohath, the son of
Levi, he took men ; and Dathan and Abiram the sons of Eliab, and
On the son of Peleth, sons of Reuben. ^ And they rose up before
D 3 3 Here beginnetli the thirty-eighth
lecture of the law, which the Hebs. call
Korah, because his rebellion is the principal
thing here treated of: see Gen. vi. 9.
Ver. i. — Korah] Or Korach ; in Gr. Kore,
Jude ver. 11. Izhar] In Gr. Isaar. Ko-
hath] In Gr. Kaath. He took] To wit,
men with : so Koiah is noted as the princi-
pal in the rebellion, which the apostle there-
fore called 'tlie gain-sayiug of Kore,' Jude
ver. 11, and in Num. xxvii. 3, only
Korah's company is mentioned, where
speech is of this mutiny. The Gr. translat-
elli, he spake, to signify that he took others
by persuading them to his faction. The
Chald. understands it of taking, that is, with-
drawing of himself, saying, " And Korah
separated himself." Thus Sol. Jarchi also
expoundeth it, " he took himself a side to be
a part from the congregation." And Da-
than AND Abiram,] this may be understood,
that they also took men and separated them-
selves: or rather, that Kore took these men
unto him, and so to read it, " he took Dathan
and Abiram," or, " he took both Dathan and
Abiram-," for the word and in Heb. may
sometime be omitted in our English speech,
as is showed on Gen. viii, 6. or be inter-
preted both, as explaining the former words:
see the annot. on Gen. xxxvi. 24. And
thus Chazkuni expoundeth it, " And Korah
took: it meaneth the taking of men, and
whom took he ? Dathan and Abiram, &c.
And before Dathan, is redundant here, as
often elsewhere." Abiram,] In Gr. Abeiron.
Eliab,] In Gr. Eliam, he was son to Phallu
the son of Reuben, Num. xxvi. 7, 8, 9 ; Gen.
xlvi. 9. On,] In Gr. Aun, and Atman.
Peleth,] In Gr. Phaleth. Sons of Reu-
ben,] Dathan, Abiram, and On, were all
sons, that is, of the posterity of Reuben, who
was the first-born of Israel, but lost his hon-
our by his sin, 1 Chron. v. 1, which his sons
by vnilawful means seek to recover. And
these Reubenites camped next unto Korah
and the Kohathites, on the south side of the
tabernacle, (as is showed in Num. ii.) and so
being neighbours in situation, associated
themselves in evil, which Sol. Jarchi observ.
iug, saith thereupon, " Wo be to the wicked,
and wo unto his neighbour." Korah being a
Levite of the Kohathites, which was the
chief family of the Levites, as is noted on
Num. iii. 28, he took oflence, as Jarchi on
this place saith, " and envied at the prefer-
ment of Elizaphan the son of Uzziel, whom
Moses had made prince over the sons of Ko-
hath," Num iii. 30, when he was of the
youngest brother Uzziel, and Korah himself
was of Izhar, elder than he: see Num. iii.
27, 30. But by the sequel here it appear-
eth, that he lift up himself not only against
Elizaphan, but against Moses and Aaron,
and sought ' the priesthood also.' ver. 10.
Ver. 2. And men], that is, Korah and
men, as appeareth by ver. 5, 16, 17, where
CHAP. XV^I.
43
Moses, and men of the sons of Israel, two hundred and fifty,
princes of the congregation, the called of the assembly, men of
name. And they gathered themselves together, against Moses
and against Aaron, and said unto them. Ye take too much upon
you; for all the congregation, all of them are holy, and Jeliovah
is among them ; and wherefore lift ye up yourselves above the
church of Jeliovah ? * And Moses heard it, and fell upon his face.
* And lie spake unto Korah, and unto all his congregation, saying,
these are called Korah's congregation. The
CALLED OF THE ASSEMBLY,] Senators called
to the assembly, (and as the Gr. translateth
it, council,) of the governors: in ch. i. 16,
such are named, ' the called of the congrega-
tion,' and in ch. xxvi. 9, Dathan and
Abiram are named ' the called of the congre-
gation, who strove against Moses,' &c. So
these were statesmen, famous and re-
nowned, whereby the conspiracy was the
stronger. Men of name,] That is, of
renown ; this title is given to the giants
before the flood. Gen. vi. 4. Whereupon
Baal batturim here noteth, '"Men of name
for wisdom and wealth ; and they condemned
themselves: as did the generation of the
flood, w hich were of old, men of name.
Ver. 3. — Ye take too much upon you,]
Or, let it suffice you, as this phrase is translated
in Dent. iii. 26. Heb. 7nuch to you, or,
enough for you, which Sol. Jarchi expound-
eth thiH, " ye have taken to yourselves great-
ness, much more than enough." So after in
ver. 7. Holy,] and therefore may approach
unto God and offer their sacrifices. This
they meant, as Moses' answer sheweth in
ver. 5, 10. So the presumption of their
own holiness, brought them to ambition and
affectation of the priesthood, an honour which
no man should take to himself ' but he that
is called of God, as was Aaron,' Heb. v. 4.
Jehovah is,] In Chald. the divine presence
(or majesty) of the Lord dwelleth among
ihem,
Ver. 4. — Fall on his face,] As afTected
with their words, humbling himself, and,
(in likelihood) praying unto God, as in
ver. 22. Chazkuni saith, " He was abashed,
and cast down his face on the ground unto
prayer : and there it was said unto him (of
God) what he should say unto Korah." Like
gesture he used at their former murmuring.
Num. xiv. 5, and after in Num. xx. 6.
Ver. 5. — Even in the morning,] Or, the
morni)ig (shall come) and Jehovah will make
hnovn, &c. Judgment is deferred till the
morrow morning, so they had that time to
consider of their fact: and the morning is
usually the time of judgment, both by men,
as, ' In the mornings I will suppress all the
wicked of the land,' Ps. ci. 8. ' Judge
judgment in the morning,' Jer. xxi. 12, and
by God himself; as, 'Morning by morning
doth he bring his judgment to light,' Zeph.
iii. 5, and, 'my rebuke is in the monn'ngs,'
Ps. Ixxiii. 14. So in the morning judgment
came upon Sodom, Gen. xix. 23, 24 ; and
the plagues of Egypt, Exod. vii. 15 ; viii. 20 ;
IX. 13; X. 13; and the pestilence on Israel,
2 Sam. xxiv. 15; and so shall evil come upon
sinners, and they shall • not know the morn-
ing thereof,' Ps. xlvii, 11. Boker, the morn-
ing, is derived of Baker, he inquired, or
looked out ; whereupon the Gr. interpreters
reading without vowels, translated it, "The
Lord hath looked out and known those that
are his:" but the Chald. saith, "in the
morning, them the Lord will make known,
&c. Make known him,] Or, make known
those that are his, so the Gr. translateth,
"knoweth, (or hath known) those that are
his:" which very words Paul (from this his-
tory) applieth to God's knowledge, care and
love of his elect whom he sanctifieth, and
keepeth from falling away, as did certain
heretics in those days, 2 Tim. ii. 17 —
20. This, therefore, is a speech of faith,
whereby Moses testifieth his confidence in
God, who had separated Aaron unto the
priesthood, and himself unto the government
in Israel; and would maintain their cause
and calling against all opposers. And be-
cause these two offices figured the grace
given by Christ unto his elect, whom he
hath ' made kings and priests, even a kingly
priesthood, and an holy nation,' Rev. i. 6 ;
V. 10 ; 1 Pet. ii. 9; therefore the apostle
(in 2 Tim. ii.) fitly citeth these words for
the comfort of the saints, and faithful minis-
ters of Christ, against revolters: even as an-
other apostle applieth also against such, ' the
way of Cain, the error of Balaam, and the
contradiction (or rebellion) of Kore ;' wherein
they perish,' Jude, ver. 11. The Chald.
translateth it, " and will make known him
that is fit for him." And who is holy,]
or, and the holy one, that is, him whom he
hath sanctified and separated unto the priest's
office. So David (speaking of this rebellion)
calleth ' Aaron the holy one (or saint) of Je-
hovah,* Ps. cvi. 16 ; and he wore on the
golden plate this engraving, ' Holiness to
44
NUMBERS.
Even in the morning Jehovah will make known him that is Jiis,
and who is holy, and whom he will cause to come near unto him :
even him whom lie hath chosen, he will cause to come near unto
him. * This do ye -. take unto you censers, Korah and all his con-
gregation. ' And put ye fire in them, and put incense on them
before Jehovah to-morrow, and it shall be, that the man whom
Jehovah doth choose, he shall be holy : ye take too much upon you,
ye sons of Levi. ® And Moses said unto Korah, Hear, I pray you,
ye sons of Levi. ^ Is it a small thing for you, that the God of
Jehovah,' Exod. xxviii. 36 ; for he figured
our high priest, Christ, who was ' holy, harm-
less, undefiled, separate from sinners, and
made higher than the heavens,' Heb. vii.
26 ; and who ' glorified not himself to be
made an high priest,' but had the honour
given him of his father, Heb. v. 5, 6 ; and
Korah's rebellion against Aaron was a type
of men's rebellion against Christ, as the
apostles have taught us. The Gr. translat-
eth (as before) plurally, saying, "and the
holy ones he hath brought near unto himself.
Cause to come near,] Or, briiii/ near,
to wit, to minister unto him, as the Chald.
interpreteth it. And this honour of priest-
hood, given row unto all saints, who are ' to
offer up spiritual sacrifices, acceptable to
God by Jesus Christ, 1 Pet. ii. 5, is
commended by David, when he saith,
' Blessed is he whom thou choosest, and
causest to come near unto thee, that he
may dwell in thy courts,' Ps. Ixv. 5 ; which
bringing near, (or, access) we all have
through Christ « by one spirit unto the Fa-
ther, with confidence by the faith of him,'
Eph. ii. 18; iii. 12. This latter part of
the verse, is by the Gr. interpreted thus;
"And those whom he hath not chosen to
himself, he hath not brought near unto him-
self."
Veb. 6. — Censers,] Or, _fire vessels, as
the Gr. translateth W., fire-pans, whereof see
Exod. xxvii. 3 ; called sometimes incense-
vessels, (because incense was burnt in them)
2 Chron. xxvi. 19; Ezek. viii. II; which
name the apostle foUoweth in the Gr; Heb.
ix. 4.
Veb. 7 Put ye fire,] Heb. give ye
fire and put incense. DOTH CHOOSE,] Or,
shall choose, that is, declare by manifest
signs that he chooseth and liketh. He shall
BE HOLY,] That is, shall be declared to be
holy, and so to be a priest unto God. Be-
cause the burning of incense in the censer,
was the means of atonement and expiation
before God, as after is showed by Aaron's
fact, in ver. 46 — 4S ; and was the pecu-
liar work of the priest. Lev. xvi. 12, 13 ;
2 Chron. xxvi. IS ; wherein they that trans-
gressed were in danger of death, as the ex-
ample of Nadab and Abihu showeth, Lev. x.
and it figured in special manner the prayers
and mediation of Christ for his church, Ps.
cxli. 2; Rev. viii. 3; 1 John ii. 1; there-
fore the trial of the priesthood is put upon
this work, i-ather than on any other sacrifice;
and the holiness whereof Korah boasted, ver.
3, should either be appioved or reproved of
God. For no man hath right to the honour
of priesthood, unless it be given him of God,
Heb. V. 4, 5 ; nor can without divine au-
thority, that is, without the commandment
and promise of God, please him, or appease
his wiath towards himself or others. There-
fore, it is a great prerogative and comfort
unto all saints, that they are by Christ made
priests unto God, and through him may
boldly offer up their prayers and praises unto
the Father, Rev. i. 6 ; 1 Pet. ii. 5; Heb.
xiii. 15 , I John, v 14 — 16. Ye take too
MUCH UPON YOU,] Or, let it sufSce you, that
you have thus far provoked the Lord, and
now leave oR'. Thus Moses returned the
blame upon themselves, which they had un-
justly laid upon him, in ver. 3. So Ejias
doth upon Ahab, 1 Kings xviii. 17, IS.
Ver. 9. — Is it a small thing,] Or
seemeth it too little for you : meaning, on the
contrary, that it was a great thing, and that
they should therewith have been contented ;
for the tribe of Levi were in the place of all the
first-born of Israel, Num. iii. 41. So here
he reproveth their unthankfulness to God.
Separated you from the congregation,]
As Israel was separated from all other peo-
ple, to be the Lord's peculiar people. Lev.
XX. 26 ; 1 Kings viii. 53 ; so were the Le-
vites separated from the sons of Israel, to be
the Lord's, Num. viii. 14, And hereupon
the scripture speaketh of the Levites, as dis-
tinct from the Israelites, 1 Chron. ix. 2 ; Ps.
cxxxv. 19, 20. bo the ministers of Christ
are said to be ' separated unto the gospel of
Got,' Rom. i. 1; Gal. i. 15; Acts xiii. 2. The
service of the tabernacle,] The works
belonging to the service of God therein being
assistants to the priests ; see Num. viii. 11, 15,
16; xviii. 21, 23. To stand before the
CHAP. XVI.
45
Israel hath separated you, from the congregation of Israel, to
bring you near unto him, to serve the service of the tabernacle of
Jehovah, and to stand before the congregation to minister unto
them ? " And he hath brought thee near, and all thy brethren the
sons of Levi with thee ; and seek ye the priesthood also ? '^ For
which cause, thou and all thy congregation are gathered together
against Jehovah : and Aaron what is he, that ye murmur against
him ? '^ And Moses sent to call Dathan and Abiram, the sons of
Eliab : and they said. We will not come up. '^ Is it a small thing
that thou hast brought us up out of the land that floweth with
milk and honey, to kill us in the wilderness : that tliou makest
CONGREGATION,] Standing is a sign of service,
and used for it ; as tlie scripture in one place
saith, which ' stood before the king,' Jer. lii.
12; and in another, ' a servant of the Iving,'
2 Kings. XXV. 8. Whereupon the standing
of the Levites is used for their service, in
Neh. xii. 44; and as they were to stand
before the Lord, to minister unto him, Deut.
X. 8 ; so here it is said, ' to stand before the
congregation, to minister unto them ;' thus
they were servants of God, and of his church ;
as Josiah said unto them, ' Serve now tlie
Lord your God, and his people Israel, 2
Chron. xxKv. 3; Ezek. xliv. 11.
Ver. 10. — The priesthood,] Tn Chald.
The high-priesthood ; in Gr. to do the priests'
office. That was in degree above the Levites,
who were to minister unto the priests, but not
to come nigh the altar, as did the priests, Num.
xviii. 2, 3. ' For the Levites were appointed
unto all manner of service of the tabernacle
of the house of God: but Aaron and his sons
ofl'ered on the altar of burnt-offering, and on
tlie altar of incense, (and were) for all tlie
work of the most holy place, and to make
atonement for Israel,' 1 Chron. vi, 4S, 49.
' And Aaron was separated [to wit, from tlie
other Levites] that he should sanctify the
most holy things, he and his sons for ever,
to burn (incense) before the Lord, to minis-
ter unto him, and to bless in his name foi-
ever,' 1 Chron. xxiii. 13. To usurp, affect,
or seek this office of priesthood, without the
calling of God, was a great sin against divine
order and authority, severely punished here
in Korah and his company, in king Uzziah,
2 Chron. xxvi. 19 — 21 ; and others.
Ver. 11. — Against Jehovah,] because
it was against his ordinance and minister, it
is said to be against the Lord himself. So
when the people refused Samuel's govern-
ment, God said, ' They have not rejected
thee, but they have rejected me, that I
should not reign over them,' 1 Sam. viii. 7.
and Christ said to his ministers, ' He that
heareth you, hearelh me ; and he that des-
piseth you, despiseth me ; and he tliat des-
piseth me, despiseth him that sent me. He
that receiveth whomsoever I send, receiveth
me ; and he that receiveth me, receiveth him
that sent me,' Luke x. 16; John xiii. 20.
' Aaron, what is he ?' to wit, other than the
minister of God. So the apostle saith,
' Who is Paul? and who is Apollo? but min-
isters by whom ye believed, 1 Cor. iii. 5.
And thus had Moses said in their former
murmurings, ' What are we that ye murmur
against us ? your murmurings are not against
us, but against Jehovah, Exod. xvi. 7, 8,
Ver. 12. — We will not come up,] An
obstinate answer, and refusal of the means of\
their conviction by Moses debating the mat-
ter with them; so might they have been per-
suaded to desist from their evil course, and
have found mercy. By coming up, is meant
unto tlie public place of judgment, whither
(in the Scripture phrase) men are said to go
up, as in Deut. xxv. 7; Ruth, iv. 1. And
in Ezra x. 7, 8; whosoever would not go to
Jerusalem at the time appointed by the
princes and the elders, ' all his substance
should be forfeited, and himself separated
from the church of those that had been in
captivity.' Of Dathan and Abiram, Sol.
Jarchi here observeth, that "Their own
mouth caused them to offend (or signified
their fall :) they were not but to go down,"
to wit, alive into hell, ver. 33.
Ver. 13 Out of the land,] Of Egypt,
as is added in Thargum Jonathan : which
having been the place of their bondage and
misery, an iron furnace unto them, Deut.
iv. 20, they here call it a land ' flowing with
milk and honey:' so despising their redemp-
tion and God their Redeemer, who laid their
bringing from thence, for a ground of their
obedience unto him, Exod. xix. 4, 5 ; xx. 2.
Even making,] Or also making thyself a
prince^ tliat is, without God, of thine own
presumption advancing thyself only, wholly,
and continually. The doubling of the word,
is to aggravate their crimination. This
latter branch the Gr. translateth, " Thou art
a prince." as if it were spoken in dtrisiou.
46
NUMBERS.
thyself a prince over us, even making thyself a prince ? " More-
over, thou hast not brought us into a land that flowetli with milk
and lioney, and given unto us an inheritance of field and vineyard:
wilt tliou dig out the eyes of these men? we will not come up.
'* And Moses was very wroth : and he said unto Jeliovah, Respect
not tliou their offering ; I have not taken one ass from them nei-
ther liave I hurt one of tliem. '" And Moses said unto Korah,
thou and all thy congregation, be ye before Jehovah ; thou and
they, and Aaron, to morrow. " And take ye every man his cen-
ser, and put incense on them ; and bring ye near before Jehovah,
every man liis censer, two hundred and fifty censers : and thou and
Aaron, each man his censer. ^'^ And they took every man liis cen-
ser, and put fire on them, and put incense on them -. and they stood
at the door of the tent of the congregation, and Moses and Aaron.
" And Korah gathered against them, all the congregation, unto
Ver. 14. — Not brought us,] According
to promise, Exod. iii. 8; xxxiii. 3; Lev.
XX. 2-1. Of field,] that is, as the Chald.
explaineth it, " of fields and vineyards :" one
named generally for many, as is noted on
Gen. iii. 2. Dig out the eyes,] that is,
make them blind, as the Chald. expoundeth
it : so in Judg. xvi. 21 ; 1 Sam. xi. 2. Of
THESE MEN,] Or, as the Gr. translateth it,
of those men ; wliich may be meant, of the
whole congregation, as if they were so blind
that they could not espy his fraud ; or it may
have special reference to Korah and his com-
pany. And tlms Clvazkuni here explaineth
it, " thou hopest to dig out Uie eyes of Korah,
and of all his congregation ; as though Uiey
had no eyes to see and understand this of-
fence, tliat thou hast brought us up from the
good land of Egypt, and hast not performed
unto us that which thou promisedst, to bring
us into a land that floweth with milk and
honey ; but hast said, in this wilderness they
shall be consumed, and there they shall die,"
(Num. xiv. 35.) Moreover, thou hast per-
verted judgment against us, and therefore
we will not come up unto thee, for we be-
lieve thee not, concerning the trial of this
matter.
Ver. 15 — Vert wroth,] Or, very much
grieved j see the notes on Gen. iv. 5. Re-
spect not, J Or, look not, turn not the face
unto; which the Chald. expoundeth, "Ac-
cept not with favour their oblation." Their
offering,] Or, their meat-offering, their
Minchah ; whereof see the annot. on Lev.
ii. and on Gen. iv. 3. This Sol. Jarchi ex-
pounded, " their incense which they shall
offer before thee to-morrow:" so it hath refer-
ence to Korah and his company, ver. 7, 17.
But others (as he saith) explain it thus ; "I
know that they have a part in the daily sacri-
fices of the congregation, let not their part be
accepted before thee." And thus some under-
stand this imprecation to be against Dathan
and Abiram only, as Chazkuiii saith, " The
reason why Moses cursed Dathan and Abi-
ram, was because when Moses sent to call
them, they said, We will not come up. It
was not their intent to convert ; for though
the Lord should have said, I have chosen ,
Aaron, yet they would have mutinied against
the priesthood. But Korah and the 250
men which took upon them to take every
man his censer, because Uiey were in hope
that the Lord had not sent him concerning
his brother Aaron, but that he had done
it of his own mind, he would not curse.
One ass,] That is, not the vilest beast, the
Gr. translati3th it, the desire of any of them,
that is, any desirable thing. They mistook
and read Chamud for Chamur, because the
Heb. letters i D and a B be one like ano-
ther, as is also noted on Gen. iv. 18. But Jo-
sippus noteth it to be one of the thirteen places
which the seventy-two interpreters changed
purposely, lest Ptolemy the king (at whose '
request they turned the law into Gr.) should
say, " He took no ass, but some other gift
he did take."
Ver. 16. — Thou and all thy congre-
gation,] The Gr. expoundeth it. Sanctify
thy congregation, and be ye ready before the
Lord, &c. Because their rebellion was
against God, ver. 11 ; therefore Moses com-
mitteth the deciding of the controversy unto
God.
Ver. 18. — At the door,] In the court-
yard of the sanctuary. And moses and
AARON,] Thargum Jonathan explaineth it,
" they on the one side, and Moses and
Aaron on the other side."
Ver. 19. — Assembled against them
ALL,] not only the 250 foremeutioned, but the
general multitude, too ready to incline to his
CHAR XVI.
47
the door of the tent of the congregation, and the glory of Jehovali
appeared unto all the congregation,
^•^ And Jehovah spake unto Moses, and unto Aaron, saying,
^' Separate yourselves from among this congregation, and I will
consume them, as in a moment. " And tliey fell upon tlieir faces,
and said, O God, the God of the spirits of all flesh, shall one man
sin, and wilt thou be fervently wroth with all the congregation ?
^^ And Jeliovah spake unto Moses, saying. Speak unto the con-
gregation, saying, ^^ Get you up from about the tabernacle of
Korah, Dathan, and Abiram. '^ And Moses rose up and went unto
Dathan and Abiram : and the elders of Israel went after him.
^® And he spake unto the congregation, saying, Depart, I pray you,
from the tents of these wicked men, aiid touch not any thing tliat
is theirs, lest ye be consumed in all their sins. ^' And they went
up from the tabernacle of Korah, Dathan, and Abiram, on every
side ; and Dathan and Abiram came out and stood in the door of
their tents, and their wives, and their sons, and their little ones.
faction. See ver. 41. Glory of jehovah,]
In the cloud over the sanctuary, as it did at
other times in the like cases, ver. 42 ; Num.
xii. 6; xiv. 10.
Ver. 21. — As in a moment,] Or, even
in a moment ; suddenly, and as the Gr. trans-
lateth, at once. So in ver. 45 ; and thus
God had before threatened, after they had
made the calf, Exod. xxxiii. 5.
Ver. 22. — God of the spirits of ai,l
FLESH,] By all flesh, is meant, all mankind;
as in Gen, vi. 13; Is. xl. 5, 6; Ezek. xx.
48 ; xxi. 4, 5 ; Joel ii. 28 ; and so it is ex-
plained in Job xii. 10., * the spirit of all
flesh of man.' And the Lord is called God
of the spirit of men, both as he is creator of
them, who 'formeth the spirit of man within
him,' Zach. xii. 1 ; called therefore, 'the
Father of spirits,' Heb. xii. 9 ; and as the
preservation, ordering, and government of
them is in his hand, both in life and death ;
' lu whose hand is the soul of all living, and
the spirit of all flesh of man,' Job xii. 10.
Therefore Moses useth the like phrase, when
he prayeth that a governor might be substi-
tuted in his stead. Num. xxvii. IG. Thar-
gum Jonathan explaineth it, "God that put-
test the spirit of the soul in the bodies of all
the sons of men: " and Thargum Jerusalemy
thus: " God which rulest over the souls of
all flesh ;" Chazkuni saith, " which knowest
the spirit of every one of them." The Gr.
translateth, God of the fathers, and of all
flesh; understanding (as it seemeth) by
spirits, such as the apostle calleth 'the spirits
of just men made perfect,' Heb. xii. 23; the
spirits of the fathers which were returned
tj God who gave them; as Eccl. xii. 7.
Shall one man sinJ In Gr. if one man
hath sinned: as if they should say, All have
not sinned, why wilt thou be wroth with all?
Upon this intercession, the Lord spareth the
people, that would depart from the rebels,
ver. 24.
Ver. — 24. The tabernacle,] This
seemeth to be put for tabernacles, or divell-
ings; the Gr. translateth it, the congregatiuji;
so in ver. 27, where the Gr. also keepeth the
word tabernacle, which in ver. 26, is called
tents.
Ver.— 25. The elders,] The Gr. addeth,
all the elders. Went after him,] In Gr.
tfent with him, that is, accompanied him.
Ver. — 2ti. These wicked men,] In Gr.
these hard men : the original word properly
signifieth o-estlcss, turbulent, and such as for
their sins are worthy to be ' condemned:' see
the notes on Ps, i. 1. Touch not any-
thing,] Because as they themselves, so all
things of theirs, were unclean and execra-
ble, and therefore to perish with them, ver.
32.
Ver. 27.— Came out and stood,] Heb.
came out standing; which the Gr. explaineth,
came out and stood: and these two phrases
are one; as where it is said that Jesus
' blessed, and breaking gave ' to the disciples.
Matt. xiv. 19; the other evangelists explain
it, he ' blessed, and brake, and gave,' Luke
ix. 16; Mark vi. 41, so, ' Saying unto them,'
Matt. xxi. 2, is, 'And saith unto them,' Mark
xi. 2. This their 'standing up,' argueth
their boldness, in so bad a cause: for 'stand-
ing up' is a gesture denoting courage. Job
xx°xiii. 5; xii. 10; 1 Sam. xvii. 8, 16.
Thus ' Pride went before destruction, and an
haughty spirit before a fall;' as Prov. xvi.
18.
48
NUMBERS.
^^ And Moses said, Hereby ye shall know that Jehovali hath sent
me to do all these works : for (/ do thein) not of mine own heart.
*^^ If these men die, as all men die, and they be visited after the vi-
sitation of all men, Jehovah hath not sent me. ^^ But if Jeliovah
create a new tiling, and tlie earth open her mouth, and swallow up
them, and all that appertain unto them, and they go down alive
unto hell j then ye shall know, that these men have provoked Je-
hovah. ^' And it was as he had made an end of speaking all these
words, that the ground clave asunder wliich was under them.
^'^And the earth opened her mouth, and swallowed up them and their
liouses, and all the men that appertained unto Korah, and all their
substance. ^^ And they, and all that appertained unto them, went
down alive into hell : and the earth closed upon them, and they
perished from among tlie church. ^^And all Israel that were romid
about them, fled at the voice of them -. for they said, Lest the earth
Veb. 28. — All these works,] Both the
former, in appointing Aaron to tlie priest-
liood, and tlie Levites instead of the first-
born; and these latter, in appointing Korah
and his company to bring their censers with
incense, &c. Of mine own heart,] which
the Chald explaineth, of mint own will; the
Gr., of mi/self. For things devised of one's
own heart, are noted for evil, 1 Kings xii. 33;
Ezek. xiii. 17.
Ver. 29. — As ALL men die,] their oidi-
iiary natural death; which the Gr. translateth,
after the death of all men.
Ver. 30. — Create a new thing,] Heb.
create a creature, that is, do a new and won-
derful work, to kill them with such a death
as never man died before them. Of this
word create, see the notes on Gen. i. 1. It is
applied here to a strange and extraordinary
work of judgment, as in Isa. xlv. 7. God is
said to 'create evil;' and in Exod. xxxiv.
10, to create marvels; and in Isa. xlviii, 6,
7, ' new and hidden things' God would create.
And as evil, so good things which are new
and strange, are said to be created of God.
Isa. Ixv. IS. Alive,] Living, hale and
sound; not consumed with sickness, as ordi-
narily men are before death and burial. Un-
to HELL,] Into the grave, or state of death:
see the notes on Gen. xxxvii. 35. To this
judgment the prophet hath reference, praying
against his enemies, ' Let them godown alive
to hell, Ps. Iv. 16.
Ver. 32. — Swallowed np them,] To wit,
Dathan and Abiram, as in Ps. cvi. 17.
' The earth opened and swallowed up Dathan,
and covered over the congregation of Abiram.'
So David prayed against his enemies, ' swal-
low them up O Lord,' Ps. Iv. 10. Their
HOUSES,] That is, households ; as the Chald.
expoundeth it, the men of their houses. Ap-
pertained UNTO Korah,] The Gr. trans-
lateth, and all the men that were icith Korah,
and the Chald. the men that pertaiyied to
Korah, but the sons of Korah are to be ex-
cepted, for they, either not partaking with, or
forsaking their father's sins, died not: see
Num. xxvi. 11. And whereas mention was
made of On, the son of Reuben, in ver. 1,,
but not here nor anywhere of his death,
neither in ver. 12, of liis calling, or refusal,
to come up; it is to be thought, that either
he repented upon Moses' reproof, and so was
spared from destruction; or if not so, he is
implied among the rest, though not named in
particular. Their saBSTANCE,] Or, their
goods; which the Gr. translateth, i!Aeir cattle;
and so the original word implieth, as in 1
Chron. xxvii. 31; 2 Chron. xxxi. 3; xxxv.
7; see the notes on Gen. xii. 5. And not
tlieir cattle only, but all their other goods,
even ' their tents,' were swallowed unto the
earth, Deut. xi. 6. Here we may behold
the truth of that proverb ; ' Riches profit not
in the day of wrath: but justice delivereth
from death, Prov. xi. 4.
Ver. 33.— Closed upon them,] Or,
covered over them, : so there was no hope left
for their recovery. Against such judgment
David prayeth, ' Let not the gulf swallow
me, neither let the pit shut her mouth upon
me,' Psa. Ixix. 16.
Ver. 34. — At the voice oe them,] At
their cry or noise, which they made when
they perished. So in Jer. xlix. 21. 'At
the voice (or noise) of their fall, the earth is
moved,' &c. and, ' I made the nations to
shake, at the noise of his fall,' Ezek. xxxi.
16. Lest the earth swallow us,] An
imperfect speech, through fear: such as is
often used in dangers ; as in Ps. xxxviii. 17;
Rom. xi. 21. Thus the present judgment
CHAP. XVI.
49
swallow up thus. ^* And a fire came forth from Jehovah, and de-
voured the two hundred and fifty men that offered incense.
^« And Jehovah spake unto Moses, saymg, ^l Speak unto Ele-
azar the sous of Aaron the priest, that he take up the censers out
of the burning ; and scatter thou the fire yonder, for they are hal-
lowed. ^^ The censers of these sinners against their own souls, and
let them make them broad plates, for a covering of the altar ; for
they offered tliem before Jehovah, and they are hallowed, and they
shall be for a sign unto the sons of Israel. *^ And Eleazar the
priest took the brazen censers, whicli they that were burnt had of-
fered, and they were made broad plates, for a covering of the altar.
'" A memorial unto the sons of Israel, that not any stranger, which
is not of the seed of Aaron, come near to offer incense before Je-
hovah ; that he be not as Korah, and as his congregation, as Jehovah
spake by the hand of Moses unto him.
terrified them ; and, ' When the scorner is pu-
nished, the simple is made wise,' Pro v. xxi. 11.
Ver.35. — Devoured,] 0\;dideattke 250
men, they sinned in burning incense, which
belonged to the priests only; and with burn-
ing they were punished, like the judgment on
Aaron's sons, that transgressed also therein,
Lev. X. 1, 2. Of this David singeth, 'A
fire burned in their congregation, a flame
burnt up the wicked,' Ps. cvi. 18.
Veb. 37. — Unto ELEAZAR,]Chazkuni here
observeth, that God "would not have Aaron
to be defiled (by going among the dead,) be-
cause he was one of them that offered," ver.
17. Oct of the burning,] That is, as the
Gr. well explaineth it, from among those that
are burnt. So in Num. xxi. 1, 'captivity,'
is for a company of captives ; and in 2 Kings
xxiv. 14, 'poverty' for a company of poor peo-
ple; and many the like. The FIRE,] which
is in the censers, ver. 7. The Gr. saith, the
strange fire; as Lev. x. 1. Yonder, Li Gr.
there; which Sol. Jarchi expoundeth, "on the
earth out of the censers:" others, out of the
court of the sanctuary. By casting away the
fire, the Lord signifieth the rejecting of their
service as piofaue. So in Rev. viii. 5, ' the
angel took the censer, and filled it with fire of
the altar, and cast it into the earth ; and
there were voices, and thunderings,' &c.
U'iiich being compared with ver. 3, 4, seem-
eth to teach likewise a rejecting of the ser-
vice of antichristians, which abuse and de-
spise Christ's mediation; and therefore it is
turned unto them to judgment.
Ver. 38. — Sixners against their souls,]
Sinners are here and often used for notorious
wicked persons; as, ' destroy the sinners, the
Amalekites, ISam. xv. 18, and, ' the men of
Sodom were evil and sinners,' Gen. xiii. IS.
And they sinned 'against their souls,' in caus-
VoL. IL G
ing their own death and destruction: for the
' soul' is often used for the life, as in Gen.xix.
17 ; xxxvii. 21. So he that ' provoketh a king
to anger, sinneth against his own soul,' Prov.
XX. 2. Broad plates,] Hel). out spread-
ings of plates, that is, plates beaten out and
spread broad, to cover the brazen altar with
them. And thev are hallowed,] Or,
sanctified : and so (as Sol. Jarchi explaineth
it) "unlawful for common use, because they
had made them for vessels of ministry." Or,
they were now sanctified of God (before whom
they sinfully offered them,) to be an holy sign
unto the people. For a sign,] and ' a me-
morial to the sons of Israel,' ver. 40, to
make them remember the transgression ol
these sinners, and to warn them that none
hereafter do the like. So Aaron's rod was
kept for a sign, Num. xvii. 10; and God
threateneth by destroying the wicked, to make
him ' a sign, and a proverb,' Ezek. xiv. 8.
' Now all these things happened unto them
for ensamples: and they are written for our
admonition, upon whom the ends of the world
are come,' 1 Cor. x. 11.
Ver. 40. — Not any stranger,] Or, no
man which is o stranger. Seed of aaron,]
that is, sons, or posterity of Aaron: so all
Israelites or Levites (save Aaron's sons only,)
are counted strangers in this case of priest-
hood. That he be not,] Heb. and he be
not as KoTjh, like him in rebellion, and in
punishment. Therefore Moses afterward
rehearseth this history; to keep the people
in obedience, Deut. xi, 6 — 8. &c. Unto
him,] Or, or of him, having reference to
Moses' speech in ver. 29, 30, that the truth
of the judgment denounced might be mani-
fest. So the apostle pronounceth wo unto
such, and saith they ' perish in the gain-say-
ing of Korah, Jude, ver. 11.
50
NUMBERS.
" And on the morrow, all the congregation of tlie sons of Israel
murmured against Moses, and against Aaron, saying. You liave
killed the people of Jehovah. ^^ And it was when the congrega-
tion was gathered against Moses, and against Aaron, that they
looked towards the tent of the congregation ; and behold the cloud
covered it, and the glory of Jehovah appeared. *^ And Moses and
Aaron came before the tent of the congregation.
** And Jeliovah spake unto Moses, saying, "^ Get you up from
among this congregation ; and I will consume them as in a moment :
and they fell upon their faces. ^^ And Moses said unto Aaron,
Take tlie censer, and put fire thereon from off the altar, and put on
incense, and go quickly unto the congregation, and make atone-
ment for them -. for fervent wrath is gone out from before Jehovah,
tlie plague is begun, ''^ And Aaron took as Moses had spoken, and
ran into the midst of the church, and behold the plague was begun
among the people : and lie put on incense, and made atonement for
the people. ^^ And he stood between the dead and the living, and
Ver. 41.' — Yon HAVE killed,] Or, as tlie
Chald. ex|ilaiiieth it, " you have caused the
death." Though they had prayed for the peo-
ple, ver. 22, and the strangeness of the pun-
ishments showed unto all that they were of
God, and the judgments were still even be-
fore the eyes of the congregation; yet do
they thus break out into a new rebellion.
Ver. 42. — The glory of jehovah,] It
appeared to help his servants, and to repress
and punish the rebellious ; now as in former
times, Num. xii. 5; xiv. 10; xvi. 19.
Ver. 45 — Get you up,] That is, depart,
or, separate yourselves; as he said before, iu
ver. 21. As in a moment,] In Gr. at once:
See the notes on ver. 21. Fell on their
FACE5,]To pray, as Thargum Jonathan addeth,
and as they did before, in ver. 22. So did
David and the elders of Israel, in 1 Chron.
xxii, 16.
Ver. 46. — From off the altar,] Of
this, Chazkuni sailh, "he warned liim here-
of, that he might not err through haste, and
offer strange fire, as Nadab and Abihu, (Lev.
X.) and these other had done." Incense,]
" Incense that caused death, when it was not
in the hand of the priest, giveth life when it
is in the priest's hand," saith Chazkuni on this
place. Hereby the mediation of Christ for
sinners was figured ; who is represented by
the angel standing at the altar, having a golden
censer, and much incense given unto him, to
offer it with the prayers of all saints, Rev.
viii. 3. Go quickly,] Or, make to go with
speed; that is, as the Chald. and Gr. trans-
lated, "carry quickly, or in haste." The
PLAGUE,] In Chald. "death ;" the Gr. trans-
lateth, "he hath begun to break (that is, de-
stroy) the people.
Ver. 47. — He put on incense,] To make
atonement, and to appease God's wrath; as it
is said of the priests, ' they shiill put incense
in thy nostril (or, in thine anger) &c. and
favourably accept thou (O Lord) the work of
his hands;' Deut. xxxiii. 10, 11. Herein '
he figured Christ our mediator, ' who made
intercession for the transgressors. Is. liii. 12,
Luke xxiii. 34. So the Hebs. (as R. Men-
achem on Num. xvi.) apply that prophesy of
Isaiah touching Christ, unto this work of
Aai'on, saying, ' the meaning of this, and he
stood between the living and the dead, is like
that (in Is. liii. 12,) 'he hath poured out his
soul unto death,' &c.
Ver. 48. — Between the dead and the
LIVING,] So interposing, and as it were ex-
posing himself to the wrath of God for the
people ; that by the atonement which he now
made, the plague might be stayed from the
living which yet remained. ' For to him
that is joined to all the living, there is hope,
&c. but the dead know not any thing, &c.
neither have they any more a portion for ever,
in any thing that is done under the sun, &c.
There is no work, nor device, nor knowledge,
nor wisdom, in the grave whither, ihou goest,'
Eccl. ix. 4 — 6, 10. 'The dead praise not
the Lord, neither any that go down into si-
lence,' Ps. cxv. 17. 'They that go down
into the pit, cannot hope for the truth (of
God)' Is. xxxviii. 18, ' for alter death, com-
eth the judgment,' Heb. ix, 27. And so by
the Heb. doctors it is said, " There is no
atonement for the dead." Maimoiiy in
Misn. torn. 3 in Pesulei hamukdashin, chap.
XV. sect. 9. And the Chald. paraphrast on
Eccl. i. 15, hath this saying; " A man whose
ways are rebellious in this world, and he dieth
CHAP. XVII.
51
tlie plague was stayed. ^^ And they that died in the plagne, were
fourteen thousand and seven hundred, beside them that died about
the matter of Korah. ^^ And Aaron returned unto Moses, unto the
door of the tent of the congregation, and the plague was stayed.
in them, and turneth not by repentance, he
hath no power to reform himself after his
death: and a man that faileth of the law and
precepts while he liveth, he hath no means,
after his death, to be reckoned with the just
men in the garden of Eden, (or paradise of
God.") And on Eccl. vi. 6, the Chald. para-
phraseth thus; "yea, though the days of the
life of a man be two thousand years, if he
have not exercised himself in the law, and
hath not done judgment and justice; by the
oath of the word of the Lord which (shall be)
in the day of his death, his soul goeth down
to Gehenna (or hell torments,) unto one place,
whither all sinners do go." So there was no
estimation, nor price of the dead, for any
vow, in Israel, as is noted on Lev. xxvii. 8.
The plague was stayed,] This showeth
how greatly the prayers and actions of his
servants do prevail with God, when they are
faithful, fervent, and according to his will.
Jam. v. 16; 1 John v. 14, and fore-showeth
the power and efficacy of Christ's mediation;
for God heareth him always,' John xi. 42, 'and
he is the atonement for our sins, 1 John ii.
' and for his sake, God before whom the pes-
tilence goeth, in wrath remembereth mercy,*
Hab. iii. 5, 2. ' And as the blood of the
pasch^il lamb (figuring the blood of Christ,'
1 Cor. v. 7,) stayed the angel which destroy-
ed the Egyptians, from touching the Israel-
ites, Exod. xii. 23; Heb. xi. 28, so the smoke
of Aaron's incense (figuring the mediation of
Christ, Ps. cxli. 2 ; Rev. viii. 4,) stayed the
plague here from the Israelites which sur-
vived ; that as it is written of the pestilence
in David's time, ' the Lord repented him of
the evil, and said to the angel that destroyed
the people, It is enough, staynow thine hand,'
2 Sam. xxiv. 16, so in this case. Some
footsteps of the understanding of this mystery
may be seen in the Heb., though super-
stitiously depraved: as when they say, that
• all hurtful and destroying (spirits) flep away
at the odour of the incense of sweet spices.
Thargum on Song iv. 6.
Ver. 49. — About the matter,] Or, as
the Gr. explaineth it, " for the cause of
Korah," which the Chald.calleth" the division
of Korah."
Ver. 50. — Unto the door of the tent,]
Into the court-yard of the sanctuary, where
Moses remained : both to signify unto Moses
the effect and fruit of his action, through the
mercifulness of God; and to give thanks unto
the Lord, who had so graciously accepted the
work of his hands. As David ' oftered
burnt-offerings and peace-offerings ; after that
the Lord was intreated for the land, and the
plague was stayed from Israel, 2 Sam. xxiv.
25 ; 1 Chron. xxi. 26, 27.
CHAP. XVII.
1 . Twelve rods of the tribes of Israel being laid in tlie tabernacle, on
the morrom Aaron^s rod only among them all, fiourisheth and heareth
almonds. 10. It is left in the tabernacle for a monument against tJie
rebels. 12. The people show Moses their fear of death,
' And Jehovah spake unto Moses, saying, ^ Speak unto the
sons of Israel, and take of them a rod for every father's house.
Ver. 2. — Speak unto,] When God saw
the continual murmurings of the people, how
they ceased not, he commandeth this that
foUoweth to be done, that so by miracle the
priesthood of Aaron might be confirmed, and
a full end put to all strife thereabout ; as ver.
10. A ROD FOR EVERY FATHER'S HOUSE,]
Heb. " a rod a rod, for (or according to) the
house of a father ;" which the Gr. explaineth
thus ; " take of them a rod, a rod of all their
princes, according to their fathers' houses."
A rod (or stafT) was such as men use to carry
in their hands, Gen. xxxviii. 18; Exod. iv.
2 ; the same word (called in Heb. Matteh)
is often used for a tribe, as in Num. i. 4,
16, 21, &c. ; either because of this writing
of their names upon rods, or because the
twelve tribes grew out of the stock of Israel,
as rods or branches out of a tree. The
princes also carried staves in their hands, as
52
NUMBERS.
of all their princes, according to the house of their fathers, twelve
rods : every man's name tliou shalt wa-ite upon his rod, ^ And
Aaron's name thou shalt write upon the rod of Levi ; for one rod
shall he for the head of the house of their fathers. * And thou shalt
lay them up in tlie tent of the congregation, before the testimony,
where I will meet with you. * And it shall be, that the man whom
I shall choose, his rod shall bud ; and I will make to cease from
me the murmurings of the sons of Israel, wherewith they murmur
against you. ^ And Moses spake unto the sons of Israel ; and all
their princes gave unto him, a rod for one prince, a rod for one
prince, according to the house of their fathers, twelve rods ; and the
rod of Aaron was among their rods. ' And Moses laid up tlie rods
before Jehovah, in the tent of the testimony. ® And it was on tlie
morrow that Moses went in to the tent of the testimony j and be-
Ver. 8. — Blossoms,] Or flowers. Yield-
appeareth by Num. xxi. 18. And with this
may be compared that in Ezek. xxxvii. 16,
17, &c. where the prophet wrote the names
of tribes upon sticks, which were joined to-
gether as one in his hand, to signify the unit-
ing of the divided tribes. The house,]
That is, as the Gr. expoundeth it, '* the
houses:" see the notes on Num. i. 2.
Ver. S.— For one rod shall be,] The
Gr. explaineth it thus, "for it is one rod:
according to the tribe of their fathers' house
shall they give." The tribe of Levi, though
they were distinguished into priests and Le-
vites, yet as all came by one father Levi, so
one rod was for them all. Sol. Jarchi here
expoundeth it, " although I have divided
them into two families, the family of the
priests and the family of the Levites ; not-
withstanding it is one tribe." Of this their
division, see Num. iii. ; xviii. 1 — 7.
Ver. 4. — Lay them up,] Or, leave them,
or as the Gr. translateth, " put them."
Tent of the congregation,] Or, tent of
meeting. The testimony,] That is, the
ark wherein the tables of the law (called the
testimony) were kept. See the notes on
Exod. XXV. 16. Where I will meet,] That
is, where I use to meet with you, according to
the promise in Exod. xxv. 22; xxx. 36. And
this is the reason why the tabernacle was caU-
ed " the tent of meeting or of congregation."
Ver. 5. — I shall choose,] That is, shall
like of, and approve to administer the priest-
hood ; as in Thargum Jonathan this is added,
" to minister before me." Rod shall bud,]
Or shall flourish : see ver. 8. Will make
TO cease from me,] In Gr. will take away
from thee. This word is spoken of the ceas-
ing or assuaging of waters, Gen. viii. 1 ; and
of wrath, Est. ii. 1 ; and is here applied to
the murmurings of the people, which were
like raging waters, foaming out their own
sliume.
ED,] Or, ripened, (as the word is Englished, ir
Is. xviii. 5,) that is, brought forth ripe almonds.
Almonds,] In Gr. and in Thargum Jonathan,
nuts. An almond, in Heb. Shaked, is named
Shakad, which signifieth with care, haste,
and watchfulness, to look unto and perform a
thing. And because the almond tree blos-
someth and beareth fruit sooner than other
trees, therefore hath it this name. And So-
lomon for the same cause, likeneth the white
hairs which soon grow upon us in age, to the
' flourishing of the almond tree,* Eccl. xli.
5. By this miracle, God did confirm the
priesthood unto Aaron, as by the vision ot
the vine-branches budding, blossoming, and
bringing forth ripe grapes, &c , he signified
the confirmation of office unto Pharaoh's but-
ler. Gen. xl. 10 — 13. He signified further
by the buds, the continuance and propagation
of the priesthood to his posterity ; who should
sprout and grow out of him, by the blessing
of God, who maketh ' the dry tree to bud
(or flourish,) Ezek. xvii. 24; as also it is
prophesied of the church, ' he shall causo
them that come of Jacob to take root; Israel
shall blossom and bud, and fill the face of the
world with fruit,' Is. xxvii. 6. And the ori-
ginal word for buds, is also used for young-
lings or youth, as in Job xxx. 12. The
blossoming (or flourishing) of this rod, figured
also the comfortable and glorious eflect of the
administration of the priest's office: as Christ
is said to ' look forth at the window, flourish-
ing through the lattice,' Song ii. 9; that we
all with open face may behold as in a glass
' the glory of the Lord,' 2 Cor. iii. 1« ; and
this, to the shame of his enemies, Ps. cxxxii.
18. The almonds figured the fruits of his
administration, which hastily sliould show
forth themselves, to the comfort of the saints,
and punishment of all that should resist him ;
as unto Jeremiah, (one of Aaron's sons,) God
CHAP. XVII.
53
hold, the rod of Aaron for the house of Levi had budded, and
brought forth buds, and bloomed blossoms, and yielded almonds.
* And Moses brought out all the rods from before Jehovah, unto
all the sons of Israel : and they saw, and took every man liis rod.
^^ And Jehovah said unto Moses, Bring Aaron's rod again before
the testimony, to be kept for a sign against the sojis of rebellion ;
and thou slialt quite take away their murmurings from me, that
they die not. '^ And Moses did as Jehovah commanded him : so
did he. '"" x\nd the sons of Israel said unto Moses, saying. Behold,
we give up the ghost, we perish, we all of us perisli. ^* Every one
showed in a vision the rod of an almond tree,
(which hath the name of hastening.) and
opened the same unto him thus, ' thou hast
well seen; for I will hasten my word to perform
it,' Jer. i. 11, 12. Therefore as soon as
Uzziah the king rose up to usurp the priest's
office, ' the leprosy even rose up in his fore-
head,' 2 Chrou. xxvi. 18, 19.
Ver. 10. — Bring again,] Or, return
Aaron's rod. Before the testimony,] In
Gr. the testimonies; meaning the tables of the
covenant in the ark ; as is noted on ver. 4j
before which it was laid up, and not in it;
* for nothing was in the ark save the two
tables of stone,' 1 Kings viij. 9. The Hebs.
record how in Solomon's temple, " there
(vas a stone in the most holy place, in the west
part thereof, on which they set the ark: and
before it was the golden pot of manna and the
rod of Aaron." Maim, torn. iii. in Beth
habchirah, chap. iv. sect. 1. To be kept,
Heb. ybr a keeping (or reservation.) As the
manna was kept in the golden pot within the
most holy place of the sanctuary, for a reser-
vation and monument to the Israelites, that
the generations after might see the bread
which God had given their fathers to eat in
the wilderness, Exod. xvi. 32 — 34 ; so this
rod was kept in the same place for a reserva-
tion and for a sign, that all generations might
know the confirmation of their priesthood in
Aaron's line. Both did lead them unto
Christ ; the manna figuring the flesh of Christ,
the true bread from heaven, wherewith the
faithful should be nourished unto life eternal,
John vi. 31 — 33,61; and the rod, the priest-
hood of Christ, whereby they should be recon-
ciled unto God, Heb. ix. 11, 12. Therefore
the apostle mentioneth this budding rod, with
the pot of manna among the most memorable
things that were kept in the holy of holies,
Heb. ix. 3, 4. The sons of rebellion,]
Which theGr. translateth, " the disobedient
sons ;" meaning the Israelites, called sous (or
children of rebellion,) because they were so
much addicted thereunto, as if rebellion itself
had been their mother: so that Moses testi-
fied, ' Ye have been rebellious against the
Lord, from the day that I knew you,' Deut.
ix. 24. This phrase is common in the Scrip-
tures, a.s, ' a son of injurious evil (or of wick-
edness,') Ps. viii. 23 ; for an injurious or
wicked person: ' and sons of affliction,' Prov.
xxxi. 5; for afflicted persons: so, 'sons of
Belial,' Deut. xiii. 13 ; 1 Sam. ii. 12 ;
' sons of disobedience,' Eph. ii. 2 ; v. 6 ;
' sons of the light and of the day,' 1 Thes.
V. 5 ; * children of wisdom,' Matt. xi. 19;
' children of obedience,' 1 Pet. i. 14; and
sundry the like. Thou shalt quite take
AWAY,] Or, shalt consume, shalt wholly end
their murmurings: the Gr. translateth it,
" and let their murmurings cease from me,
and they shall not die."
Ver. 12. — We give up the ghost,] Or,
have given up the ghost, that is, died : or, as
the Gr. translateth, " are consumed." This
may be taken as an unjust complaint of theirs,
for the punishments that they had felt and
should still feel for their sins. Or rather, as
a serious complaint of their own misery, be-
ing under sin, and so by the law under punish-
ment and wrath: like that which the apostle
saith, ' I was alive without the law once ;
but when the commandment came, sin re-
vived, and I died ; and the commandment
which (was ordained) unto life, I found (to be)
unto death,' Rom. vii. 9, 10. The Chald.
parapliraseth upon tliese words, thus, " Be-
hold the sword hath killed some of us, and
behold the earth hath swallowed some of us,
and behold some of us are dead with the pes-
tilence." And Thargum Jonathan thus,
" Behold some of us are consumed with
flaming fire, and some of us are swallowed
up into the eailh and perished ; behold we
think that as they, so we all shall perish."
Ver. 13. — That cometh near,] In Gr.
that tousheth the tabernacle. Shall we be
consumed in giving up the ghost ?] That
is, shall we die every one ? This seemeth to
be a deprecation, whereby acknowledging
their sins to be worthy of death, they pray for
mercy : for so questions are often used in ear-
NUMBERS.
that cometh near, that cometh near unto the tabernacle of Jehovah,
shall die : shall we be consumed m giving up the ghost?
nest deprecations, as, ' wilt thou be angry
with us for ever?' &c. Ps. Isxxv. 6 ; ' wilt
tJiou utterly reject us ?' Lam. v. 22 ; ' wilt
thou hold thy peace, and afflict us very sore ?
Is. Ixiv. 12 ; and many the lilie.
CHAP. XVIII.
1. The different charges of the priests, and of the Levites adjoined
iinto them. 9. The priests' portion of the people's offerings, and hal.
lowed things, and the use of them. 21. The Levites' portion is the tithes
of the Israelites, but no inheritance in the land. 26. The Levites must
give unto the priests the tenth of their tithes, as the Lord's heave-offer-
ing : and the rest themselves should enjoy for a reward of their service.
' And Jehovah said unto Aaron, Thou, and thy sons, and thy
father's house with thee, shall bear the iniquity of the sanctuary :
and thou, and thy sons with thee, shall bear the iniquity of your
priesthood. ^ And thy brethren also, the tribe of Levi, tlie tribe of
thy father, bring thou near with thee, that they may be joined
Ver. 1. — Said unto Aaron,] Because of
the people's fear and complaint, in the end
of the former chapter, God here taketh order
for the watch of the sanctuary, that the care
thereof should lie upon the priests, that the
people might not transgress and perish. So
the remedy for terrors of conscience wrought
hy the law, is faith in Christ, whose priest-
hood was fore-shadowed in Aaron's, and which
should ' deliver them who through fear of
deatli, were all their life-time subject to bond-
age,' Heb. ii. 15. Thy father's house,]
The house or posterity of Levi, who was father
to all the priests and Levites. The iniooity
OF THE SANCTUARY,] That is, shall bear the
punishment for all the iniquity that is done
in the sanctuary ; at your hands will I re-
quire it. Thus Jarchi expoundeth it, " upon
you I will bring the punishment of the stran-
gers that shall sin concerning the sanctified
things that are delivered unto you." And as
ihe sanctuary comprehended both the taber-
nacle and the court-yard, with all things in
them : so this is generally spoken concerning
the priests and Levites (which were of
Aaron's fatlier's house,) who were all toward
the sanctuary, though in distinct places, as
jhall after be showed. Iniquity of your
/RiESTHOOD,] That is, the punishment for
1.11 iniquity done about your priest's office.
And this is special concerning the priests,
whose care and charge was over the Levites
also, which might not come near some things
belonging to the priesthood. R. Menachem
here saith, that " by this admonition was
signified how the priests should not intermed-
dle with the service of the Levites, nor the '
Levites with the service of the priests.
Whereof, see more on ver. 3.
Ver. 2.— The tribe,] The Heb. here
hath two words, Matteh (the tribe) of Levi,
and Shebet (the tribe) of thy father: of which
the former signifieth a stafi ; the latter, a
rod : both of them applied to a tribe or kin-
dred, which did spring and grow out of Levi,
as rods, staves, or branches from the stock of
a tree. Of this name tribe, see what is not-
ed on Gen. xlix. 16. That they may be
JOINED,] Or, and let them be joined ; as the
Gr. translateth, " and let them be added
unto thee." Here is an allusion to Levi's
name, which signifieth joined. The Father
Levi had the name, because at his birth his
mother said, ' now my husband will be join-
ed unto me,' Gen. xxix. 34 ; his children
(called of him, Levites,) are according to the
notation of their name, made adjoints to the
priests. And this word is after used and
applied to such as adjoined themselves to the
Lord, and to his people, Is. Ivi. 3, 6 ; Jer.
1. 5 ; Esth. ix. 27 ; so in the New Testa-
ment, Acts v. 14; xi. 24; ii, 41, 47.
Minister unto thee,] So in Num. iii. 6 ;
the Levites are appointed to minister unto
Aaron: elsewhere they are said to minister
unto the congregation. Num. xvi. 9 ; and
\into the Lord, Deut. x. 8; 1 Sam. iii. 1 ;
2 Chron. xxix. 11 ; and ' in the name of
the Lord,' Deut. xviii. 6, 7 ; and are called
the ministers of his house, Ezek. xlv. 5. Be-
CHAP. XVIII.
55
unto thee, and minister unto thee -. but thou, and thy sons with thee,
(shall minister) before the tent of the testimony. ^ And tliey shall
keep thy charge, and tlie charge of all the tent : but they shall not
come nigli unto the vessels of holiness,, and unto the altar, that tliey
die not, both they and you. * And they shall be joined unto thee, and
shall keep the charge of the tent of the congregation, for all the service
of the tent ; and a stranger shall not come nigh unto you. * And ye
FORE THE TENT,] Herein is the difference
between the priests and Levites' office, tliat
the priests served at the altar, and in the holy
place ; the Levites served the outer services,
lielped to kill, slay, take the blood, &c., and
gave it to the priests, who sprinkled the blood
received I'rom their hands, 2 Cinon. xxx. 16;
xxix. 34 ; 1 Chron. xxiii. 2S — 32. Of the
TESTIMONY,] That is, of the law, written on
the two tables kept in an ark within the tent
or tabernacle ; and thereof it had this name,
as is noted on Exod. xxv. 16.
Ver. 3. — Shall keep thy charge,] Or,
rbi-erve thy observation, thy custody, or thy
ward; at thy appointment doing their ser-
vice: see Num. iii. 7. The vessels of
HOLINESS,] In Gr. the holy vessels : to come
nigh unto them, to serve with them at the
altar, or iu the holy place the Levites might
not: which the Heb. canons explain thus,
" all the Levites are forbidden the service at
the altar, as it is said (^in Num. xviii. 3.)
But they shall not come nigh unto the ves-
sels, &c. They shall not come nigh to the
service; but to touch them it was lawful."
Maim. torn. iii. in Cle hamikdash, chap. iii.
sect. 9. So in Num. iii. 8, the Levites
were appointed to keep all the vessels of the
tabernacle. Both they and you,] They
for doing so, you for suflering it. But from
these words the Hebs. say, " as the Levites
are forbidden to do the service of the priests,
so the priests are forbidden to do the ser-
vice of the Levites, as it is written, both they
and you." Maim, in Cle hamikdash, chap,
iii. sect. x.
Ver. 4. — The charge,] Or, the custody ;
in Gr. the custodies, or the wards, watches :
for so the word is used for keeping watch by
night also, as in Ps. xc. 4. See the notes
on Exod. xiv. 24. A stranger,] Any of
Israel that is not a Levite, is counted a stran-
ger in this business: and in the priests' af-
fairs, the Levites themselves were counted
strangers, ver. 7. See the notes on Num.
iii. 10.
Ver. 5. — Keep the charge of the holy
PLACE,] Heb. observe the observation of the
holiness; which the Gr. translateth, " of the
holies:" by this name the apostle calleth the
first tabernacle, wherein was the candlestick,
tablij, and show-bread ; as the inmost part
of the tabernacle is called holy of holies, that
is, the holiest of all, Heb. ix. 2, 3. To ket-p
the charge, or observe the observation, is to
have continual care day and night, that all
things be kept pure and uncorrupted, and
administered according to the will of God:
as they that kept the charge (or ward) of the
house of Saul, were such as endeavoured to
keep and maintain the kingdom in Saul's
family, 1 Chron. xii. 29. This duty of the
priests and Levites in the tabernacle, con-
tinued also in the temple, where some were
porters, ' keepers of the gates, and lodged
round about the house of God; some had
cliarge of tlie ministering vessels, that they
should bring them in and out by tale ; some
of the fine flour, and the wine, and the oil,
and the frankincense, and of the spices, and
of the show-bread ; some were singers em-
ployed in that work night and day,' &c. 1
Chron. ix. 19, 23—33. Of their manner of
keeping the temple, the Hebs. have thus re-
corded: " the keeping of the sanctuary is a
thing commanded, yea though they be no fear
of enemies or of thieves ; for the keeping
thereof is but for the honour thereof. And
this keeping is commanded to be all the
night: and the keepers are the priests and
the Levites, as it is said, ' and thou and thy
sons with thee (shall be) before the tent of
the testimony,' (Num. xviii. 2 ;) as if he
should say, you shall be the keepers (or watch-
men) thereof. Moreover, it is said of the
Levites, ' and they shall keep the charge of
the tent,' (Num. xviii. 4.) It is also said,
' and they tliat encamp before tlie tabernacle,
foremost before the tent of the congregation
eastward, (shall be) Moses and Aaron, and
his sons, keeping the charge of the holy place,'
(Num. iii. 38.) And if they leave off the
keeping of it, they transgress against a prohi-
bition. The commandment of keeping it, is,
that the priests be the keepers in the inner
(places), and the Levites in the outer. And
twenty-four companies kept it every night
continually in twenty-four places ; the priests
in three places, and the Levites in one and
twenty places, &c. The priests that ward,
ed, slept not in their priestly garments, but
folded them up and laid them at their head--,
and put on their own garments, and slept on
the ground, as is the manner of all that ward
50
NUMBERS.
shall keep the charge of the holy place, and the charge of tlie altar,
tliat there be no fervent wrath any more upon the sons of Israel.
•^ And I, behold I have taken your brethren the Levites from
among the sons of Israel : to you they are given as a gift for Jeho-
vah, to serve the service of the tent of the congregation. ' And
thou, and thy sons with thee, shall keep your priest's office for
every thing of the altar, and within the vail, and ye shall serve :
I have given your priest's office as a service of gift j and the stran-
ger that cometh nigli shall be put to death.
^ And Jehovah spake unto Aaron, And I, benold I have given
unto thee the charge of mine lieave- offerings of all the holy things
kings' courts, that they sleep not on beds.
Anc! they set one provost over all the wards
(or custodies) of the keepers, and he was
called the man of the mountain of the house
(of God.) And he went round about unco
every ward, all the night with torches burn-
ing before him ; and every warder that did
not stand and say, Thou man of the mountain
of the house, peace be unto thee, it was known
that he was asleep, and he did beat him with
his stati". And he had authority to burn his
garment, so that (sometimes) they said in
Jerusalem, What noise is in the court ? It
is the cry of a Levite that is beaten, and his
garments burnt, because he slept at his watch.
In the morning, the provost of the sanctuary
came and knocked at the gate for the priests
that were in the place of burning, (the holy
things,) and they opened unto him. He took
a key and opened the little gate, that was be-
tween the place of burning and the courtyard,
and went from the burning place into the
courtyaid, and the priests went in after him.
And two torches of fire were in their hand,
and they divided themselves into two com-
panies; one company went eastward, and ano-
ther westward ; and they searched and went
through all the court-yard, till both compa-
nies came to the place where they made the
priests' meat-offering, (spoken of in Lev. vi.
20, 21.) When both sides came thither,
they said, Peace, all is peace, and they set
those that made the meat- offering to make
the same. After this order did they every
night, save the nights of the Sabbath: for
tlieu they had not fire (torches) in their
hand, but searched with the lamps that were
lighted there on the evening of the Sabbath."
Maim, ill torn. iii. in Beth habchirah, chap.
8. No FERVENT WRATH ANY MORE,] For
transgressing, as in former time, when fer-
vent wrath went out from the Lord, Num.
xvi. 46. See also Num. viii. 19.
Ver. 6. — I HAVE TAKEN,] Instead of all
the first-born of Israel, who otherwise should
have ministered unto me: see Num. iii. 12:
and the annot. there. A gift for Jeho-
vah,] Or, unto Jehovah, as the Gr. saith, "to
the Lord;" the Chald. " before the Lord."
See Num. iii. 9, 12 ; viii. 13, 16, 19 ; where
they were offered unto the Lord, and given
unto him, and by him given unto Aaron.
Ver. 7. — Within the vail,] Not only
the second vail, (as it is called in Heb. ix.
3,) but the first vail, within which ' the
priests went always, accomplishing the ser-
vices,' Heb. ix. 6 ; ' as to burn incense,'
Luke i. 9 ; ' to trim the lamps,' Exod. xxvii.
20, 21 ; 'to set on the show-bread every
Sabbath,' Lev. xxiv. 8, 9, and the like. I
HAVE given,] Heb. / will give ; which form
of speech, noteth a continuance of the gift.
A SERVICE OF GIFT,] A Service freely given
you ; which Sol. Jarchi and Chazkuni explain
thus, " 1 have given it unto you by gift, that
none should say, ye are come into it of your-
selves. The stranger,] Any Israelite, Le-
vite, or whosoever is not of Aaron's seed:
see the notes on Num. iii. 10.
Ver. 8. — I have given,] After the office
of the priests and Levites prescribed, God
here provideth for their maintenance and
livelihood, which they should have from the
people for their service. The equity whereof
remaineth perpetual, as the apostle observeth,
saying, ' Do ye not know that they which
minister about holy things, eat of the things
of the temple ? and they which wait at the
altar, are partakers of the altar ? Even so
hath the Lord ordained, that they which
preach the gospel, should live of the gospel,'
1 Cor. ix. 13, 14. The charge,] Heb.
" the keeping (or observation) of mine heave-
offerings;" which the Gr. translateth, " the
keeping of my first-fruits ;" in Chald. " the
keeping of my separated things." They are
said to be a charge or keeping, because they
were carefully to be taken, and used holiiy, as
gifts from the Lord. Sol. Jarchi explaineth it,
" which thou must keep in cleanness (or pu-
rity.) Therefore they are called holy things,
and were to be eaten (some of them) in tha
CHAP. XVIII.
57
of the sons of Israel ; unto thee have I given them, for the anoint-
ing, and to thy sons, by a statute for ever. ' This shall be thine
of the holy of holies, (reserved) from the fire : every oblation of
theirs, of every meat-offering of tlieirs, and of every ^in-offering of
theirs, and of every trespass- o/?erm^ of theirs, which they sliall
render unto me, it shall be holy of holies for thee, and for thy sons.
'" In the holy of liolies shalt thou cat it : every male shall eat it ;
holy place, and by clean persons only ; as in
ver. 9 — 11, &c. And in the Heb, canons it
is said, " It is unlawful to defile the heave-
olTering (or first-lVuits) of the land of Israel,
like as other holy tilings, or to bring it into
the estate of uncleanness ; but it is to be
eaten being clean, and to be burnt if it be
unclean." Maim. torn. iii. in Trumoth,
chap. xii. sect. 1. Of all the holy
THINGS,] Or, " with all the holy things," as
Chazkuni here explaineth it: see the notes
on Num. v. 9. The Gr. translateth, " of all
things sanctified unto me by the sons of Israel."
For the anointing,] That is, for the oflice
sake whereunto thou art anointed: that as
thou art consecrated with the holy oil, to at-
tend upon mine holy things, Lev. xxi. 10 —
12 ; so thou shalt have mine holy things to
keep and live upon. Thus anointing is also
used in Lev. vii. 35, ' This is the anointing
of Aaron, and the anointing of his sons.' For
this cause the nation of the Jews was cursed
with a curse, as having robbed God, because
they kept back their tithes and ofl'erings,
which ihey should have brought into the
store-house, that there might have been meat
in the house of God for his ministers, Mai.
iii. 8—10.
Ver. 9. — Of the holy of holies,] Heb.
of the holiness of holinesses, that is, of the
most holy things, which the Gr. translateth,
" of the hallowed (or sanctified) holy things.
Some oblations in the sanctuary are called
holy, (and by the Heb. doctors, light holy
things,) some holy of holies, that is, most holy
things ; of which difference, see the annot. on
Lev. vi. 17. With these he here beginneth,
which the priests only were to eat, and that
within the sanctuary, ver. 10; then he pro-
ceedeth to the light holy things which the
priests and their families were to eat within
the camp, (and in ages following, within the
walls of Jerusalem:) last of all, he speaketh
of other gifts which were common, and might
\e eaten by any, and in any place, ver. 14,
&c. From the fire,] In Chald. left (or
remaining) from the fire, meaning the fire of
the altar, where some part of the most holy
things were burned to the Lord. Every
OBLATION,] This may be understood as the
general ; and the meat-offering, sin-offering,
&c., as the particulars thereof: or, if it be
Vol. II.
meant of things diflerent, it may be referred
to those oblations appointed for the congrega-
tion, in Lev. xxiii. 17 — 20. Thus Jarchi
here explaineth it, " the peace-offerings of
the congregation." And there were no
peace-offerings of the congregation, but only
those mentioned in Lev. xxiii.; as is noted on
Lev. iv. 14 ; xxiii. 19. But Chazkuni un-
derstandeth it of the two loaves, in Lev. xxiii.
17 ; and of the shew-bread, saying, " what
o!)lation is this ? We find afterward the sin-
otlisring, (to be expressed) and after that the
trespass-offering, which were holy of holies.
If, (we understand it) of the burnt-offering,
that was not eaten : if of the peace-offerings,
they were not holy of holies. Behold he
speaketh not but of the two loaves, (Lev.
xxiii.) and of the shew-bread." Now both
these were most holy, and for the priests only
to eat, as is showed on Lev. xxiii. 20 ; xxiv.
9. Meat-offering,] The remainder where-
of was most holy for the priests only to eat
in the holy place, by the law in Lev. vi. 16,
17. Sin-offering,] Which the priests were
to eat also in the holy place, as in Lev. vi.
26. Trespass-offering,] Which likewise
was most holy, and for the priests only to
eat, as the law showeth in Lev. vii. 1 — 6.
Which they shall render,] Or *Aa// re-
turn (shall restore) unto me. This may be
referred to the sacrifice forementioned : and
by reason of this word render (or restore) and
for that the Gr. translateth it, "whatsoever
things they shall render to me ;" it may in
special be understood of that ram of atone-
ments which was given for a trespass-oflering
when a man restored unto the Lord the thing
which he had robbed ; according to the law
in Num. v. 8 ; compared with Lev. vi. 2 —
6. And unto that particular does Jarchi
and Chazkuni here refer it. Now that ram
was most holy, because it was a trespass-
oflering : but the thing itself which was stolei;
and restored to the priest, was of the com-
mon things, as after shall be showed.
Ver. 10. — In the holy of holies,] Ob-
serve how the court of the sanctuary is here
called the holy of holies, or most holy place,
in respect of the camp of Israel and city of
Jerusalem, which were holy places for the
light holy things, as the passover, peace-offer-
ings, ajid tlie like, to be eaten in ; as also in
58
NUMBERS.
holy shall it be unto thee, " And this shall he thine, the lieave-
offering of their gift, with all the wave -offerings of the sons of Is-
rael, unto thee have I given them, and to tliy sons and to tliy
daughters with thee, by a statute for ever : every clean person in
thine liouse shall eat it. '- All tlie fat of the new oil, and all the
out the sanctuary. The heave, offering
OF THEIR GIFT,] That is, which the Israeliteii
give to tlie priest out of their heave-ofi'erings.
such were (as Jarchi also here explainethj
" the heave-oflering of the sacrifice of confes-
sion, and of the peace-ofFering, and of the
Nazaj'ite's ram:" whereof see Lev. vii. 11,
12, 14, 32, 34 ; and Num. vi. 17—20. In
Deut. xii. 6, 17, there is mentioned * the
heave-ofTering of your hand,' which is meant
of the first-fruits spoken of in Deut. xxvi.
See the annot. on those places. The wave-
offerings,] As the breast of the peace-ofi'er-
ings. Lev. vii. 30, 31, 34 ; for that was
waved as the shoulder was heaved. Thy
daughters,] Understand, whiles they re-
mained in their father's house : but being
married to strangers they might not eat of
the holy things: see Lev. xxii. 12, 13.
Every clean person,] Though the priest's
slave, bought into, or born in his house ; but
no stranger nor hired servant. Lev. xxii. 10,'
1 1 ; neither might any unclean person eat of
it, Lev. vii. 20, 21.
Ver. 12. — All the fat,] That is, as
the Chald. expoundeth it, all the best ; which
the Gr. translateth, all the _first -fruits. The
fat is often used for that whicli is good, and
best of things, not of beasts only, but of
wheat, as Deut. xxxii. 14 ; Ps. Ixxxi. 17 ;
cxlvii. 14 ; and here, of oil and wine; and
so of the land in general, as Gen. xxvii. 28;
xlv. 18. And as after God saith to the Le-
vites, in ver. 30, ' when ye have heaved the
fat thereof:' so this concerned all the people
that they should do the like. " They heave
not up any but the fairest," saith Maim, in
Trumoth, chap. v. sect. 1. See the annot.
on Gen. iv. 4. The new oil,] \n Gr. the
oil : so after, of the wine. The law con-
cerning these, is repeated in Deut. xviii. 4,
thus, ' the first-fruits of thy corn, of thy new
wine, and of thy new oil, &c., shall thou give
uuto him,' that is, unto the priest. Under
these thiee, all other of like sort are compre-
hended; which the Hebs. explain thus; "all
man's meat that is kept, which groweth out
of the earth, is bound (to pay) the heave-ofler-
ing (or first-fruits.) And it is a command-
ment to separate out of it the first-fruits for
the priest, Deut. xviii. 4. As corn, wine,
oil, are man's meat, and grow out of the
earth, and have owners, as it is written, thy
corn: so whatsoever is of like sort, is bound
(to pay) the heave-offering, and likewise the
comparison with the great court for the peo-
ple which was without the priest's court, 2
Chron. iv. 9 ; Ezek. xlii. 14. For that
which is commonly called the holy of holies,
or most holy place, (which was in the taber-
nacle after the second vail,) was not a place
to eat in, or for any to come into, save for
the high priest once in the year to make
atonement. Lev. xvi. ; Heb. ix. 3, 7. Nei-
ther might they eat in the tabernacle, but in
the court; and that is here meant, as the
law showtth, ' in the holy place, in the court
of the tent of the congregation they shall eat
it,' Lev. vi. 16. And in the court of the
temple there were chambers for such uses,
Neh. xiii. 5, 9; whereupon in Ezek. xlii.
13, he speaketh of ' holy chambers, where
the priests that approach unto the Lord shall
eat the most holy things; there shall they lay
the most holy things, and the meat-ofTeriiig,
and the sin-ofleiing, and the trespass-ofi'ering,
for the place is holy.' And whereas Ezekiel
there prophesieth of the third temple, the
temple of the gospel which Clirist should
build, at which time the legal priesthood of
Aaron should have an end, Heb. vii.; these
ordinances did signify (besides the ministers'
maintenance forespoken of, 1 Cor. ix. 13,
14,) that they which should by Christ be made
priests unto God his Father, Rev. i. 6, (as all
true Christians aie, 1 Pet. ii. 5, 9,) should
be made partakers of Christ (who is both our
meat-oHering, our sin and trespass-oflering ;)
and feeding on his flesh by faith, should be
nourished unto life eternal, John vi. 35, 60,
31 ; compared with Heb. xiii. 10 — 15.
Every male,] And not the female : for the
priest's wives and daughters might not eat of
the most holy things, as they did eat of the
holy and common things, ver. 11, 13, 19;
Lev. vi. 18, 29 ; vii. 6. But now for our
partaking of Christ, ' there is neither male
nor female, for we are all one in Chiist Jesus,'
Gal. iii. 28. Holy,] Heb. holiness : in Gr.
holy things shall they be tmto thee : meaning
that only the priests, and they in their holi-
ness and cleanness should eat thereof. The
blemished priests might eat, but the unclean
might not, Lev. xxi. 21, 22; xxii. 3 — 6.
The flesh itself also must be holy, for if any
unclean thing touched it, it was burnt and
might not be eaten, Lev. vii. 19.
Ver. 11 — And this,] Here he passeth
on to the light holy things, which might be
eaten by the priests, male and female, with-
CHAP. XVIII.
59
fat of tlic new wine, and of the corn ; tlie fiv^t fruits of tlicm wliich
tliey shall give unto Jeliovali, them have I given unto tliee. '^ The
hat
tithes.'' Maim, in Trumoth, chap. ii. sect.
1. See after on ver. 21, for the tithes. As
fur the first-fruits which the owners brought
into the sanctuary, Deut. xxvi. the Hebs. say,
they were hut of seven things only, as is
noted on Exod. xxii. 29. Observe, therefore,
a dilierence between the first-fruits left for
the priests, and the first-fruits brought before
the Lord, and there given to the priest: for
tliese were two gifts, as after shall be showed.
The first-fruits,] Called in Heb. Reshith,
that is, the first or the beginning: after in
ver. 13, he speaketli of first-lruits, called in
Heb. Biccurim; of them he saith, "which
they shall bring unto Jehovah," to wit, into
the sanctuary, according to the law, in Deut.
xxvi. 2, 3, &c. ; of these he saith, " which
they shall give unto Jehovah ;" for they were
not bouud to bring them out of their place,
but the priests came where they were, and
took them. These, (for distinction's sake) the
Hebs. call " the great heave-offering ;" the
other they call " the first-fruits." So in this
place, Sol. Jarchi saith, " the first-fruits of
them, this is the great heave-offering.'' And
of these, the Heb. canons say, " the Israel-
ites are not bound to take pains about the
heave-offering, and to bring it from the corn-
floor to the city, or from the wilderness to
the inhabited land ; but the priests go out to
the corn-floors, and the Israelites give them
their portion there. And if (the priests) come
not, then he separateth it, and leaveth it in
the corn-floor. And if there be wild beasts
or cattle that will devour it there, and there
be none to keep it from them, our wise-men
have ordained that they should then bring it
to the city, and be paid of the priest for the
bringing of it. For if he separate it, and
leave it for the beasts, he profaneth the name
(of God.)" Maim, in Trumoth, chap. xii.
sect. 17. For the practice of these ordi-
nances, see Neh. x. 35 — 39 ; how the peo-
ple brought their first-fruits and tithes to the
house of God. Which they shall give,]
The law saith not how much they should give,
but leaveth it to the people's liberality. How-
beit, in Ezek. xlv. 13, it is written, ' this
is the heave-oflering which ye shall heave up;
the eixth part of an ephah of an homer of
wheat,' &c; that was the sixtieth part, for
an homer contained ten ephahs, Ezek. xlv.
11 ; whereupon the wise men of Israel or-
dained that none should give for his first-fruits,
less than the sixtieth part. " The great
heave-offering hath do set measure by the law,
for it is said (in Deut. xviii. 4.) The first
(fruits) of thy corn, &c. But a man may
not separate, save according to the measure
which our wise men have set, &c. And i
measure is that ? A good eye, [that is, a
liberal per.-^on,] one of forty ; and a mean
(eye,) one of fifty; an evil [eye, that is, a
niggard,] one of sixty. And lie may not give
less than one of sixty." Maim, in Trumoth,
chap. iii. sect. 1, 2. The like measure they
set for the other first-fruits brought into the
sanctuary. Maim, in Biccurim (or first-
fruits,) chap. ii. sect 17. See the notes on
Exod. xxii. 29. According hereunto is that
saying of Ben. Syrach, ' give the Lord his
honour with a good eye, and diminish not
the first-fruits of thine hands, Eccl. xxxv. 8.
Unto Jehovah,] Tliey were given unto
the Lord, in that they were given by his
appointment to his priests, for their anointing
(ver. 8,) and service in his sanctuary; there,
fore they were holy. For this cause the
priests were not to receive them after any
base or servile manner, but as gifts due to the
Lord, and to them from him ; and as the Heb.
canons show, the Israelites " were to give
them their portion with honour. And it was
unlawful (for the priests or Levites) to snatch
away the heave-offerings or the tithes: yea,
if they did ask their portion with their mouth,
it was unlawful ; but they were to receive
them with honour. For at the Lord's table
they did eat, and at his table they did drink;
these gifts were the Lord's, and he did vouch-
safe them unto them ; as it is written, ' I
have given unto thee the charge of mine
heave-offerings,' (Num. xviii. 8.)" Maim,
in Trumoth, chap. xii. sect. 18, &c. Given
UNTO thee,] Namely, for the priest to eat,
drink, and anoint himself with tliem, accord-
ing to the ordinary use of the creatures.
" The (great) heave-ofi'ering is given for
meat, and for drink, and for anointing: for
anointing is as drinking, as it is said, ' and
let it enter as water into his inward part, and
as oil into his bones,' (Ps. cix. 18.) And
drinking is comprehended under eating; that
he is to eat that which is wont to be eaten,
and drink that which is wont to be drunk,
and anoint with that which they use to anoint
with, not with wine or vinegar. But they
anoint with oil that is clean, and burn (in
lamps) that which is unclean." Maim, in
Trumoth, chap. xi. sect. 1. Who they were
that might eat, and who might not eat of
these heave-offerings, is showed in Lev. xxii.
3, &c.
Ver. 13.— The first-fruits,] These
were another gift which the people brought
into the sanctuary, made confession over them
unto the Lord, and then gave them to his
priest: whereof see Deut. xxvi. 2, &c.
60
NUMBERS
first-fruits of all which shall be in their land, which they shall bring
unto Jehovah, shall be thine : every clean person in thine house
shall eat it. '* Every devoted thing in Israel shall be thine.
'* Every thing that openeth the womb, of all flesh which they shall
bring near unto Jehovah, of man or of beast, shall be thine : but
redeeming thou shalt redeem the first-born of man ; and the first-
ling of the unclean beast shalt thou redeem. '^ And those that are
to be redeemed of him, from a month old, shalt thou redeem, by thy
estimation ; for the silver of five shekels, by the shekel of the sanc-
These were paid before all other duties, be-
fore the great heave-offering forementioned, or
the tithes after spoken of in ver. 21. The
Hebs. say, " when men separate the heave-
offering, and the tillie, they are to separate
them in order: as, he separateth the first-
fruits [spoken of in Deut. xxvi.] first of all ;
and after them, the great heave-offering ; and
after that, the first tithe, [which was given
to the Levites, ver. 21 ;] and after that, the
second tithe, or tithe of the poor, [whereof,
see Deut. xiv. 22, 23, 2S, 29.]" Maim,
in Trumoth, chap. iii. sect. 23. Shall eat
IT,] In Gr. shall eat them. Of the clean per-
son in the priest's house, see ver. 11. The
eating of these first-fruits was to be only in
Jerusalem, the holy city: "and whosoever
eateth of that gift wherein holiness is, blesseth
(God) who sanctified them with the sanctifi-
cation of Aaron, and commanded them to eat
so or so." Maim, in Biccurim, chap. i.
sect. 2.
Ver. 14. — Devoted thing,] In Heb.
Chcrem : of this the Hebs. say, some things
were devoted absolutely ; and such are spoken
of here, and given to the priests: some things
were devoted in special unto God or to his
sanctuary, and they, or the price of them,
went to the sanctuary. See the annot. on
Lev. chap, xxvii. ver. 2S, &c. Shall be
THINE,] The use of these is not restrained to
the sanctuary, or holy city, or to the priests
alone; but (by the Hebs.) " these were the
priest's due in every place, and were common
things." Maim, in ijiccurim, chap. i. sect. 7.
Ver. 15. — That opeketh the womb,]
Heb. every opening of the womb : which the
Gr. translateth, eveiy thing that openeth every
womb (or 7natrice.) Heieby the first-born
only is meant, as the law showeth in Exod.
xiii. 2 ; and such as were males, Deut. xv.
19 ; Exod. xxxiv. 19. Redeeming thou
SHALT REDEEM,] Tliat IS, thou shalt surely,
or in any case ledeem: the father was to give,
the priest to take the redemption money. It
figured the redemption of God's people, call-
ed ' the church of the first-born, which are
written in heaven,' Heb. xii. 23 ; ' wlio are
not redeemed with corruptible tilings, as sil-
ver and gold, &c., but with the precious
blood of Christ,' 1 Pet. i. 18, 19. So being
' bought from among men, they are the first-
fruits unto God, and to the Lamb,' Rev. xiv.
4. Of the UNCLEAN BEAST,] This is trans-
lated in Gr. of ■unclean beasts, as implying
all sorts, elsewhere the law mentioneth the
ass, it may be for an instance, Exod. xiii.
13; xxxiv. 20. But the Hebs. say, " the
unclean beast spoken of here, is the ass only."
Maim, in Biccurim, chap. xii. sect. 3. Thou
SHALT REDEEM,] The ass was to be redeemed
with a lamb, or else the owner was to break
the neck of the ass: see the notes on Exod.
xiii. 13 ; xxxiv. 20. The Hebs, say, " these
two commandments (of redeeming it with a
lamb, or of breaking the neck of it) were of
force in every place, and at every time; and
the commandment of redeeming it, was be-
fore the commandment of breaking the neck
of it. The lamb wherewith it was redeemed
was given to the priest. Num. xviii. 15. The
fiist-born ass was unlawful to be used (or
made profit of) till it were ledeemed. And
if he sold it before it were redeemed, the
price of it was unlawful, &c. Priests and
Levites are freed from redeeming the first-
born ass; for it is said (in Num. xviii. 15.)
The first-born of man, and the first-born of
the unclean beast, thou shalt redeem. Who-
soever was charged to redeem the first-born
of man, was likewise for the unclean beast:
and he that was free fiom the one, was free
from the other. Maim, in Biccurim, chap,
xii. See other things noted hereabout, on
Exod. xxxiv. 20.
Ver. 16.' — Redeemed of him,] Or of
them, meaning the men fore-spoken of: the
Gr. tianslateth, "the redemption of him:"
and Thargum Jonathan addeth for explana-
tion, "of the son of man." From a month
OLD,] Heb. from the son of a tnonth. See
the annot. on Lev. xxvii. 6. The silver of
FIVE shekels,] that is, five shekels of silver.
This sum was before given for every fiist-
born. Num. iii. 45, 46. Twenty Gerahs.J
The gerah weighed 16 barley corns, the
shekel of the sanctuary (or holy shekel)
weighed 320 barley-corns, as is before noted
CllAP. XVIII.
61
tuary, which is twenty gerahs. '' But the firstling of a cow, or the
firstling of a sheep, or the firstlmg of a goat thou shalt not redeem,
they are holy : their blood thou shalt sprinkle upon the altar, and
their fat thou shalt burn,^r a Rre-qffering, for a savour of rest unto
Jehovah. ^^ And the flesh of them shall be thme : as the wave
breast, and as the right shoulder, shall it be thine. " All the heave -
on Lev. xxvii. 25. The Hebs. hold, that this
redemption of the son, might be " either with
money, or money's worth, so as it were of
movable goods, but not with lands, nor with
servants, nor with bills (or writings;) and if
he redeemed his son with them, he was not
redeemed." Maimony in Biccurim, chap,
xi. sect. 6. Now because the tribe of Levi
was taken instead of all the first-born of
Israel, Num. iii. therefore they and theirseed
were free from this redemption: and so the
Heb. canons say, " Priests and Levites are
freed from the redemption of their sons, and
further, an Israelite that cometh of a woman
of Levi is free; for the case dependeth not
on the father, but on the mother; as it is said,
that which openeth the womb, &c. Maim,
ibidem, chap. xi. sect. 9.
Ver. 17. — The firstling,] Or, the first-
horn: in Gr., the firstling of coivs , &c. under-
stand, being a male firstling, as Exud.xxxiv.
19, otherwise it was not sanctified, or given
to the p»iest," A firstling which is both male
and female, hath no holiness in it at all ; but
is as a female, whereto the priest hath no
right." Maimony in Becoroth, chap. ii.
sect. 5. Shalt not redeem,] Thou mayest
not give the worth of it, or any other for it ;
but the beast itself is to be given: neither
may the owner use, or make profit of it, or of
the wool, or any thing thereon, Deut. xv. 19.
They are holy,] And therefore must be
hallowed (or sanctified) to the Lord, Exod.
xiii. 2. The Hebs. say, a man " is command-
ed to sanctify the firstborn of his clean beast,
and to say, Behold this is holy. All are bound
(to sanctify) the firstling of a clean beast;
both Priests, Levites, and Israelites: although
the firstling is the priest's. If he have a
firstling born, he is to ofl'er the blood and fat
(on the altar) and to eat the rest of the flesh,
according to the law of the firstlings." Maim,
in Bechoroth, chap. i. sect. 4, 7. A savour
OF REST,] That is, as the Gr. translateth, of
sweet smell ; which the Chald. explaineth,
"that it may be accepted with favour before
the Lord." But if it were blemished, it
might not be oH'ered by the law. Lev. xxii.
20, 21, &c. What did they then with their
blemished firstlings? The law showeth in
Deut. XV. and the Hebs. explain it, " The
firstling of the clean beast is slain in the
court-yard (of the sanctuary) as other liglit
holy things: they sprinkle the blood, and
burn the fat, and the residue of the flesh is
eaten by the priests. If the firstling have a
blemish, whether it be born with his blemish,
or a blemish fall on it after it is perfect, yet
it is the priest's. If he will, he may eat it
in any place, or he may sell it, or feed others
with it, whom he will, though it be an
heathen : for it is a common thing ; as it is
written (in Deut. xv. 21, 22.) And if there
be any blemish therein, &c. thou shalt eat it
within thy gates ; the unclean and the clean
shall eat it alike, as the roebuck, and as the
hart: and lo that is the priest's goods."
Maim, in Bechoroth, chap. i. sect. 2, 3.
Ver. 18. — As the wave breast,] The
parts of the peace-ofTerings given to the
priests, Lev. iii. 34. See also before, on
ver. 11.
Ver. 19. — All the heave-offerings,]
The Gr. and Chald. expound it, every sepa-
rated thing. This conclusion includeth all
other holy gifts, expressed iu other places of
the law, though not enumerated here. And
this showeth God's bounty to his priests, in
allowing them so large means of livelihood,
for their service of him; 'that they might
be encouraged in the law of the Lord;' as is
said in 2 Chron. xxxi. 4. There was none
of them that did ' shut the doors of God's
sanctuary, or kindle fire on his altar for
nought,' Mai. i. 10. And when the people
neglected their duty, in not giving such
things as were appointed, then was the house of
God forsaken: and the godly governors looked
to the redress hereof, Neh. xiii. 10, U, 12,
&c. The Heb. doctors write of twenty-four
several gifts, which God bestowed on the
priests, with the order and use of them all.
" Four and twenty gifts were given to the
priests, and they are all expressed in the law:
and concerning them all, was the covenant
made with Aaron, and whosoever eateth of
any gift wherein holiness is, blesseth (God)
who sanctified him with the holiness of Aarun,
and commanded him to eat so and so. Eight
of these gifts, the priests did eat no where but
in the sanctuary, within the wall of the court-
yard. And five gifts they did not eat but
in Jerusalem, within the walls of the city.
And five gifts were not due unto them by the
law, but in the land of Israel only. And five
gifts were due unto them, both within the
G2
NUMBERS.
offerings of the holy things, which the sons of Israel shall offer
unto Jehovah, 1 have given to tliee, and to thy sons, and to thy
daughters with thee, by a statute^or ever : it is a covenant of salt
Jbr ever before Jeliovah, to thee and to thy seed with thee. ^" And
Jehovah said unto Aaron j thou slialt have no inheritance in tlieir
land, neither shalt thou have a part among them ; I am thy part,
' 2. The redemption of the first-born son.
(Num. xviii. 15.)
' 3. The firstling of the ass, (Exod. iv.
20j Num. xviii.)
' 4. The restitution of that which is taken
by rapine from a stranger, (Num. v. 8.)
' 5. The devoted things, (Num. xviii.
14.)'
These five are common thmgs, in all re-
spects.
The gift due unto them Imm the sanctu-
ary, was:
' 1. The skins of the burnt-offering, (Lev.
vii. 8.) And the same law was for the skins
of the other most holy things: they all were
the firiests.
' The gifts which the females had part in,
as well as the male (priests) were five. 1.
The lieave- offering (or first-fruits.) 2. The
heave-offering of the tithe. S. The cake.
4. The gifts of the beast, (Deut. xviii. 3.)
5. And the first of the fleece." Maimony
in Biccurim, chap. i. sect. 1, &c. 'A cove-
nant OF SALT,] That is, a stable, firm and
incorruptible covenant. So the kingdom
over Israel was given to David and to his
sons, by a covenant of salt, 2 Chron. xiii. 5.
and there the Gr. explaineth it, "an ever-
lasting covenant.
Ver. 20. — Thou shalt have,] This con-
cerneth not so much Aaron himself, (who
died before he came into the land. Num. xx.
28.) as his posterity; and not them only, but
all the Levites ; as after Moses showeth in
Deut. xviii. 1. 'The priests the Levites,
all the tribe of Levi, shall have no part nor in-
heritance with Israel.' Inheritance IN THEIR
land,] Which was divided by lot to the
other tribes, according as God numbered
them, when the tribe of Levi was numbered
apart, Num. xxvi. 53, 55, 57, 62. Not-
withstanding, they had cities to dwell in, and
suburbs given from the other tribes, Num.
XXXV. and in Ezek. xlviii. 10, &c. an holy
oblation, out of the spiritual land, is given to
the priests and Levites. A part,] Or, a
portion, a share among them. This word,
though often it be spoken of a part or portion
of land, as in Jos. xv. 13; xix. 9 ; xviii. 5,
&c. yet also it is meant of a part in the spoils
or prey, as in Num. xxxi. 36; 1 Sam. xxx.
24. And so it seemeth to be intended here,
of the spoils gotten by war of the Canaan-
land, and without the land. And one gift
was due unto them from the sanctuary. The
eight gifts which they did not eat but within
the sanctuary, were these :
' 1. The flesh of tlie sin-offering, whether
fowl or beast (Lev. vi. 25, 26.)
' 2. The flesh of the trespass-ofiering,
(Lev. vii. 1, 6.)
' 3. The peace-offerings of the congrega-
tion, (Lev. xxiii. 19, 20.)
' 4. The remainder of the Omer (or Sheaf,
Lev. xxiii. 10, &c.)
' 5. The remnants of the meat-ofTerings of
the Israelites, (Lev. vi. 16.)
' 6. The two loaves, (Lev. xxiii. 17.)
' 7. The shew-bread, (Lev. xxiv. 9.)
' 8. The leper's log of oil, (Lev. xiv. 10,
&c.)
' These were not eaten but in the sanctu-
ary.'
The five which they might not eat but in
Jerusalem, [and before that, within the (;amp
of Israel, to which Jerusalem afterwards was
answerable, as is noted on Num. ii. 28.]
were these:
' 1. The breast and shoulder of the peace,
offerings, (Lev. v. 31, 34.)
'2. The heave-ofiering of the sacrifice of
confession, (Lev. v. 7, 12, 14.
' 3. The heave-ofiering of the Nazarite's
Ram, (Num. vi. 17, 20.)
'4. The firstling of the clean beast,
(Num. xviii. 15; Deut. xv. 19, 20.)
' 6. The first-fruits, (Num. xviii. 13.)
These were not eaten but in Jerusalem."
The five things due from the land of Israel
only were:
' 1. The heave offering (or first-fruits,
(Num. xviii. 12.)
' 2. The heave-ofTering of the tithe, (Num.
xviii. 28.)
' 3. The cake, (Num. xv. 20.) * And these
three were holy.
' 4, The first-fruits of the fleece, (Deut.
xviii. 4.)
' 5. The field of possession, (Num. xxxv.)
and both of these were common. These
were not due unto them by the law, save in
the land of Israel.'
The five things due to the priests in every
place, were:
• 1. The gifts (of the beasts slain, Deut.
xviii. 3.)
CHAP. XVIII.
63
and thine inheritance, among the sons of Israel. ^' And to the
sons of Levi, behold I have given all tlie tenth in Israel, for an
inheritance for their service which they serve, the service of
the tent of the congregation. ^^ And the sons of Israel shall not
come nigh henceforth, nnto the tent of the congregation, to beai
ites, which were of great worth, as appear-
eth hy Deut. ii. 35 ; iii. 7; vi. 11, so that
Joshua said to some of the people, ' Return
with much riches unto your tents, and uith
\ery much cattle, and with silver, and with
gold, and with brass, and with iron, and with
very much raiment,' &c. Jos. xxii. 8, yet
Levi might have none, because the Lord had
given him his portion in the holy things; and
he was to war another warfare in the Lord's
sanctuary, Num. iv. 23, and according to
the apostle's doctrine, ' No man that warreth,
entangleth himself with the affairs of this
life ; that he may please him who hath chosen
him to he a soldier,' 2 Tim. ii. 4. Of this
matter the Hebs. say; " All the tribe of Levi
are warned that they have no inheritance in
the land of Canaan ; likewise they are warned
that they take no part of the spoil, at the time
when they conquer the cities, Deut. xviii. 1.
* And a son of Levi, that taketh a part of the
spoil, is to be beaten: and if he have received
an inheritance in the land, they are to take
it away from him. It seemeth unto me, that
these things are not spoken but of the land,
ivhich was promised by covenant to Abraham,
Isaac, and Jacob, &c. But all other lands,
which any of the kings of Israel should sub-
due, the priests and Levites were for tho e
lands, and the spoils of them, like all other
Israelites. And why had Levi no right of
inheritance in the land of Israel, and spoils
thereof, with his brethren? Because he was
separated to serve the Lord, and to minister
unto him, and to teach his right ways, and
his just judgments unto many,' as Deut.
xxxiii. 10. Therefore were they separated
from the ways of the woild ; they wage not
war, like other Israelites, neither have they
inheritance, &c. but they are the Lord's
power, as it is written, ' Bless Lord his
power,' Deut. xxxiii. 11, and the blessed
(God) himself is their reward, as he saith, I
am thy part and thine inheritance." Maim.
torn. iii. treat, of the Release and Jubilee,
chap. xiii. sect. 10, 11, 12. So in Ezek.
xliv. 28. God saith of the priests, ' Ye shall
give them no possession in Israel, I am their
possession.' I am thy part,] Both by the
gifts fore-appointed, (as is said in Deut. xviii.
1, ' The fire offerings of Jehovah, and his
inheritance, shall they eat;') and by other
blessings, wherewith he would abundantly
recompence their worldly want, administering
unto them his heavenly graces. Hereupon
the godly testified their faith, and hope in
God, by these and such like speeches ; ' God
is my part for ever,' Ps. Ixxiii. 26. • Thow
art my part, in the land of the living,' Ps.
cxlii. 6. ' Jehovah is my part, saith my soul ;
therefore will I hope in him,' Lam. iii. 24.
' I rejoice at thy word, as one that findetb
great spoil,' Ps. cxix. IC2.
Ver. 21. — And to the sons of levi,]
Now followeth the law concerning the Le-
vites, who were joined to the priests in ser-
vice, and so in provision for their mainten-
ance. And this word and, Chazkuni here
noteth as an addition to that which went be-
fore, saying " that the covenant of salt for
ever, was to the Levites also. All the
TENTH,] Or, all the tithe. Tliis is the fir>t
tithe which the Israelites payed to the Le-
vites ; after which they separated a second
tithe, which they themselves did eat before
the Lord, the first year and the second, and
every third year gave it to the Levites and
poor: whereof see Deut. xiv. 22, 23, &c.
Touching this, the Heb. say, that the Israel-
ites, " After they liad separated the great
heave-offering (or first-fruits spoken of in
Num. xviii. 12,) they separated one of ten
out of that which remained, and this is called
the first tithe ; and it is that which is spoken
of izi Num. xviii. 24, and this tithe was for
the males and females of the Levites. They
pay no tithe but of the choice (or best) as it
is said (in Num. xviii. 30.) When ye have
heaved the fat thereof, &c. as the tithe which
the Levites separate, is to be of the fat
thereof; so the tithe which the Israelites sepa-
rate from the floor or winepress, is to be of the
fat. They pay not the tithe but by mea-
sure, or by weight, or by number. He that
separateth this tithe blesseth (God) first, as
they use to bless for other commandments: so
he blesseth for the second tithe, and for the
poor man's tithe, and for the tithe of the tithe,
lie blesseth for every one severally.' Maim,
tom. iii. treat, of tithes, chap. i. sect. i. 13,
14. 16.
Ver. 22. — Not come nigh any more,]
To serve in the tabernacle, as they did in the
rebellion of Korah, Num. xvi. To bear
sin,] That is, lest they suffer the punishment
for their sin. So in ver. 23, ' bear their ini-
quity, as in ver. 1. To die,] Or, and die;
see the notes on Gen. ii. 3, this showeth the
punishment to be death: the Gr. translateth
it, deadly (or death procurin/f) sin.
64
NUMBERS.
sill, to die. -^ But the Levito, he shall serve the service of the tent
of tlie congregation ; and they shall bear their iniquity : it shall be
a statute /or ever throughout your generations, that among thesojis
of Israel they sliall not inherit any inlieritance. ^* But the titlie of
the sons of Israel, which they shall offer up unto Jehovah, for an
iieave-offering, I have given to the Levites for an inheritance :
tiierefore I have said unto them, among the sons of Israel they
shall not inherit any inheritance. ^^ And Jeliovah spake unto
Moses, saying ; ^^ And unto the Levites thou shalt speak, and say
unto them ; when ye take of* the sons of Israel the titlie, whicli T
liave given unto you from them, for your inheritance, then ye shall
offer up thereof, the lieave-offering of Jehovah, the tithe of the
tithe. •^^ And your lieave-offering shall be counted unto you as the
corn of the threshing floor, and as the fulness of the wine-press.
^^ Tlius you also shall offer tlie heave-offering of Jehovah, of all
your tithe wliich ye receive of the sons of Israel, and ye shall give
Ver. 23.— Bear their iniquity,] That
is, bear the punishment of their own ini-
quity, if they transgress; and of the people's,
if they sufier them to transgress. Thus Sol.
Jarchi expoundeth it; "They (the Levites)
shall hear the iniquity of the Israelites; for
it is their duty to warn strangers from coming
near unto them."
Ver. 24.— Heave up,] In Gr. and Chald.,
separate unto the Lord: so in ver. 26. This
showeth the tithes to be an oblation to the
Lord, and a sign of the Israelites' homage,
subjection and thankfulness unto him for his
blessings. And upon this ground, the apostle
proveth Melchisedec to be a greater priest
than Abraham, or Aaron; because Abraham
(and all the Levites and priests in his loins)
paid tithes to Melchisedec, Gen. xiv. Heb.
vii. 'Now consider how great this man
was, unto whom even the patriarch Abraham
gave the tenth of the spoils, Heb. vii. 4.
Ver. 26. — The tithe of the tithe,]
Or, a tenth part of the tenth.
Ver. 27. — As the fulness,] Or, as the
plenty, that is, the plentiful increase; or, the
full, that is, ripe liquor: the Gr. translateth
it, as the separated thing. Sol. Jarchi saith,
"Fulness meaneththe ripe fruit which isfuU."
See thenotes onExod. xxii. 29, where this word
is also used for full-ripe fruit. From hence the
Hebs. gather, that seeing the Levites' first
tithes (out of which they paid the priest's
tithes) were as the corn of the floor, and li-
quor of the press; therefore they were as
common things. "The first tithe is lawful
to be eaten by Israelites, and lawful to be
eaten in uncleanness, for there is in it no
holinessat all: and wheresoeverholiness, or re-
demption of the tithe is spoken of, [as in Lev.
xxvii.] it is not meant bnt of the second
tithe. And they count the first tithes as
common things, because it is said, 'And your
heave-ofTering shall be reckoned unto you as
the corn of the floor, &c. as the floor and
wine-press are common for evejy thing, so
the first tithe (out of which the heave -offer-
ing is taken) is common foi* every thing."
Maim, treat, of tithes, chap. i. sect. 2. This
is to be understood, after the Levites had se-
parated the tenth of the tithe, then the rest
should be common, like the corn of the floor,
as is explained in ver. 30.
Ver. 28. — Thus you also,] Or, so you
also ; you Levites as well as other Israelites,
though you have no inheritance in the land,
yet shall you honour the Lord with an heave-
ofleriiig out of your first tithe: and it shall
be reckoned or imputed into you, as if you
had lands and possessions, and ofl'ercd tithes
out of them. To Aaron,] And so to his
posterity the priests, as was observed in the
ages following, as it is written, ' And the
priest the son of Aaron, shall be with the
Levites, when the Levites take tithes; and
the Levites shall bring up the tithe of the
tithe, unto the house of God, to the chambers
in the treasure house,' Neh. x. 38. Thus
also are we to understand the apostle, when
he saith that the priests, 'the sons of
Levi who receive the office of priesthood,
have a commandment to take tithes of the
people according to the law,' &c., Heb. vii.
5, that the Levites took them of the people
immediately, and the priests mediately, in
taking the tithe of the tithe from the Levites,
as this place showeth, compared with Neh. x.
37, 38.
CHAP, xviir.
05
tJicreof the lieavc- offering of Jeliovali, to Aaron the priest. ^^ Ont
of all your gifts ye shall offer every lieave- offering of Jehovah, of
all the fat thereof, the hallowed part thereof out of it. ^" And
thou shalt say unto them, Wlien ye have heaved the fat thereof
from it, then it shall be counted mito the Levites, as the revenue of
the threshing floor, and as the revenue of the wine-press. ^' And
ye shall eat it in every place ; you, and your house : for it is a re-
ward unto you for your service in the tent of the congregation.
^- And ye shall not bear sin for it, when ye have heaved the fat
thereof from it : and ye shall not profane the holy things of the
sons of Israel, that ye die not.
Ver. 29. — Out of all your gifts,]
This is more general, and seemeth to imply,
besides the tenth of their tithe, the tenth also
of other things, as of their own ground, the
suburbs and fields which were given to the
Levites, Num. xxxv. 4. So Chazkuni here
saith, " Out of all your gifts, ye shall heave
up: to teach that even of the fruit that grew
in the fields of the suburbs of the Levites'
cities, they were bound to give unto the
priests," &c. And it is proportionable, that
as God was to be honoui'ed with the tithes of
other men's lands, so of the Levites, that they
also hereby might signify their homage and
thankfulness to God. Yea the Hebs. bring
the priests themselves also under this duty,
saying; " Levites and priests do separate the
first tithe, for to separate out of it the heave-
ofl'ering of the tithe. And so the priests do
separate the other heave-offerings and the
tithe for themselves, that the priest may re-
ceive of all. Lest they should eat their fruits
uiitithed, the scripture saith, ' Thus you also
shall heave up,' (Num. xviii. 28,) which we
have heard expounded thus ; you, these are
the Levites; also you, this implieth the
priests." Maim, treat, of tithes, chap. i.
sect. 3. The fat,] That is, as the Chald.
expoundeth, the best, or fairest: in Gr., the
frst-fruiis: see before on ver. 12, 21. So
Chazkuni here saith, " Of all the best and of
all the fairest thereof, ye shall separate out of
it the hallowed part thereof, that it may be an
heave-ofl'ering.
Ver. 30. — The revenue,] In Gr. the
fruit of the threshing-floor. This word
revenue, as the Hebs. distinguish it, " is corn
after it is eared; and after it is threshed and
fanned, it is called (dagan) corn." Maim,
tom. 1. in Beracoth, chap. iii. sect. 1.
Ver. 31. — In every place,] Sol. Jarchi
explaineth it, though it be in the place of
burial; and that was an unclean place.
The first tithes therefore which were paid to
Vol. IL
the Levites, might be eaten by them as com-
mon things, in every place : but the second
tithe (which the owners separated after the
first, and did eat themselves) might not be
eaten every where, but before the Lord only,
that is, within the city of Jerusalem, after the
temple was buHt therein. See Deut. xiv.
22, 23, &c. YoDR HOUSE,] That is, your
household; as the Chald. translateth it, the
men of your house. A reward,] Or
wages; and so your due for your service: so
the apostle speaking of the honour due to the
ministers of Christ, saith, 'The labourer is
worthy of his reward,' 1 "Tim. v. 17, 18, and
Christ himself, sending his disciples to preach,
said unto them, * And in the same house re-
main, eating and drinking such things as
they give: for the labourer is worthy of his
reward. Go not from house to house,' Luke
X. 7.
Ver. 32. — Bear sin for it,] That is,
bear the punishment of sin for the tithe:
which the Levites should do, if they heaved
(or separated) not a tenth part of the best of
that tithe from it, as is before commanded.
Profane the holy thing,] Heb. the holi.
ness. This is a general warning both to
priests and Levites, that the holy things of the
people be not profaned by them, nor suffered
to be profaned by others. And holy things
might be profaned, if either they were eaten
out of the time limited by God, as in Lev.
xix. 7, 8, or if the priests were unclean
when they did eat them, as Lev. xxii. 2, 3,
9, or if others did them, to whom they did
not pertain, as Lev. xxii. 10, 15, 16, or if
other the like unlawful actions were done or
suffered . The ministers of God therefore
had this charge upon them, by all means to
sanctify the Lord, his tabernacle and holy
things; that so they might procure the wel-
fare and salvation both of themselves and
others: as 1 Tim. iv. 16.
66
NUMBER S.
CHAP. XIX.
1. The Lord commandetli a red heifer io he slain hy the priest, sortie
of her blood to be sprinkled, the residue, rvith her body, to be burned, to-
gether with cedar wood, hyssop, and scarlet ; and the ashes of all these
to be gathered up and kept for the congregation, to make therewith a
water of separation and purification from sin. 11. The lam for the use
of it, in purif cation of the unclean by tJie dead.
335
^ And Jehovah spake unto Moses and unto Aaron, saying, ^ This
IS the ordinance of the law v/hich Jehovah hath commanded, saying,
Speak unto the sons of Israel, that they take unto thee a red heifer,
perfect, wherein is no blemish, upon which never came yoke.
BBS Here is the thirty-ninth section of
the law, after the Hebrews' account: see Gen.
vi. 9.
Ver. 2. — The ordinance,] Or, the sta-
tute, constitution, the prescript ordinance ; in
Gr. the distinction of the latv. As in the
former chapter, God gave order for his mini-
sters, the tribe of Levi, by whom the service
in his tabernacle should be performed, and his
people should come near unto him, to offer
all their sacrifices: so here he giveth a law
for a]l men generally, how they should be
purified from their uncleanness, whensoever
they were to come into his sanctuary with
their sacrifices, and for the service of his holy
Majesty; that their hearts might be confirm-
ed in his grace, against their own infirmities.
Take u.nto thee,] That is, take and bring
unto thee: see the like phrase in Gen. xv.
9; Exod. XXV. 2; Lev. xxiv. 2. This
heifer was taken of the people, to show the
interest that they all had in it ; and by faith
in that which it figured Chiist. A red
HEIFER,] Thargum Jonathan addeth, " a
three yearling:" so in the Heb. canons they
say, " It is commanded that the red heifer
be of the third year, or of the fourth year, and
jt may be older." Maim, in Pharah adum-
mah, (or treat, of the Red heifer,) chap. i.
sect. I. Perfect,] In Gr. without blemish.
As all sacrifices wei-e to be unblemished.
Lev. xxii. so this ; but the perfection here
spoken of, the Hebs. refer to the colour also,
that it be " perfect in redness, because if it
have but two hairs black, it is unlawful,"
saitl) Sol. Jarchi. The same is affirmed also
by Maim. " if it have two hairs white or
black, &c. it is to be refused." Maim, in
Pharah, chap. i. sect. 2. No blemish,] "If
it hath had a weu (or wart) and it be cut
off, though red hairs be grown in the place,
yet is it disallowable. All blemishes that
disable the holy thing, disable this heifer. If
it have been cut out of the mother's body, or
been the price of a dog, or hire of an whore,
(Deut. xxiii. 18,) or been torn, or been
abused by mankind, (Lev. xx. 15,) it is un-
lawful. For whatsoever maketh holy things
unlawful for the altar, maketh the heifer un-
lawful." Maim, in Pharah, chap. i. sect.
6, 7. Yoke,] That is, which hath not been
used of men for any work: and this is pecu-
liar to this heifer, for other sacrifices were
not disabled by the yoke or any work, save
the heifer for expiation of murder, Deut. xxi.
3. " This heifer excelleth other holy things,
for work done by it disableth it. As the
yoke spoken of concerning the heifer, (Deut.
xxi.) maketh all other works like the yoke:
so in this heifer, &c. But the yoke disableth
her, whether it be in the time of working or
not: whereas other works disable her not,
save in the time of working. As, if one
bind a yoke upon her, although she hath not
ploughed with it, she is unlawful: but if one
took her in to tread out corn, (as Deut. xxv.
4,) she is not made disallowable, until he
tread out corn with her; and so in all like
cases." Maim, in Pharah, chap. i. sect. 7.
As other sacrifices of beasts prefigured Christ,
so this in special figured him ; red, in his
human nature and participation of our afflic-
tions, Is. Ixiii. 1, 2; Heb. ii. 14, 17, 18;
perfect and without blemish of sin, both in
his nature and actions, Luke i. 25; 1 Pet. i.
19 ; ii. 22 ; without yoke, as being free from
the bondage of sin and corruption, and from
servitude to the ordinance of men in religion,
and as doing voluntarily the things that per-
tained to our redemption, Lam. i. 14 ; John
CHAP. XIX.
67
3 And ye sliall give her unto Eleazar the priest, and he shall bring
her. forth without the camp, and one shall slay her before his face.
* And Eleazar the priest sliall take of her blood witli liis finger,
and shall sprinkle of her blood directly before the tent of the con-
gregation seven times. ^ And one shall burn the lieifer in his eyes;
her skin, and her flesh, and her blood, with her dung, shall he burn.
viii. .33—36; 1 Tim. vi. 1; 1 Cor. vii. 23
John X. 17, 18.
Ver. 3. — Unto Eleazar,] He was
Aaron's son, and by doing this work he was
unclean, ver. 7 ; wherefore Aaron himself,
who was high priest, did it not. Hence the
Hebs. say, that " an ordinary priest was fit
for to burn the heifer: for it is said, give her
unto Eleazar the priest, and yet Aaron him-
self was living. And by word of mouth we
have been taught, that this was done by
Eleazar; and all other heifers (were dont)
either by the high priest or by a common
priest. And he that did it, was arrayed
with the four ornaments of a common priest,
whether he were the high priest or an ordi-
naiy priest that did it." Maim, in Pharah,
chap. i. sect. 11, 12. It figured, that the
work iif our redemption and purification from
sin, should be the work of Christ's priestly
office, Heb. ix. 9, 13, 14. He in perform-
ing the truth of this type, was both priest
and sacrifice. He shall bring,] The Gr.
translateth, " they shall bring ;" and so after,
they shall slay ; as if, not Eleazar himself,
but some other at his appointment did it.
And the words following, ' he shall slay her
before his face,' seem to imply so much, that
some other man did slay her before Eleazar's
face. And it is frequent in Scripture to
make one the doer of a thing which he com-
mandeth to be done , as Pilate gave the
body of Christ to Joseph, Mark xv. 45 ; that
is, commanded it to be given, Matt, xxvii.
58. See the annot. on Exod. vii. 17; Gen.
xxxix. 22; xlviii. 22. Without the camp,]
Which figured Christ's suffering without the
gates of Jerusalem, Heb. xiii. 11, 12. So
in ages following, they burned this heifer
without Jerusalem, as in the Heb. records it
is said, " they burnt not the heifer, but with-
out the mountain of the house (of God) as it
is written, and he shall bring her forth with-
out the camp, (Num. xix. 3,) and they use
to burn it on mount Olivet." Maim, in
Pharah, chap. iii. sect. 1. Without the
camp, malefactors were to be put to death.
Lev. xxiv. 10 ,- Num. xv. 36. One shall
SLAY her,] " A stranger (or other man) did
slay her, and Eleazar beheld it," saith Sol.
Jarchi on this place. So in ver. 5, ' he shall
burn the heifer in his eyes,' that is, another
man shall burn her in Eleazar's sight: which
is confirmed by ver. 7, 8, where first the
priest (Eleazar) is commanded to wash his
clothes, and after, he that burned her was to
wash his clothes ; so that these were divers
men. Hence also the Hebs. say, " they
may not slay two red heifers at once, for it
is written, and he shall slay her." Maim, in
Pharah, chap. iv. sect. i.
Ver. 4. — With his finger,] Figuring
the finger, that is, the Spirit of our priest
Christ Jesus, whereby he hath sprinkled the
way for us into heaven, and our hearts from
an evil conscience, that we may have access
thither by his blood, Heb. ix. 22—24 ; x.
19, 20, 22. For as ' the finger of God,'
Luke xi. 20 ; is interpreted ' the Spirit of
God,' Matt. xii. 28 ; so the finger of the priest
here, signified the Spirit of our high priest
Christ, by the power whereof our way is pre-
pared into the kingdom of God, through the
applying and sprinkling of his own blood,
Heb. xii, 24; X. 19; 1 Pet. i. 2; I Cor.
vi. 11. The Hebs. gather from this precept,
that it was " unlawful to receive the blood
in a vessel, because it is said, the priest shall
take of her blood with his finger. Maim, in
Pharah, chap. iv. sect. 4. Directly be-
fore the tent,] That is, towards the fore-
part or door of the tabernacle. The priest
stood without the camp where the heifer was
slain, and there sprinkled towards the sanc-
tuary seven times, (which is a full and com-
plete number, as is noted on Lev. iv. 6 ;)
and that place being a figure of heaven, Heb.
ix. 24 ; this sprinkling thitherward figured
out how liberty should be procured for God's
people, ' to enter into the holiest by the
blood of Jesus, by the new and living way
which he hath consecrated for us,' Heb. x.
19, 29. By the Heb. canons, " if he sprin-
kled (the blood) and not towards the sanc-
tuary, it was unlawful. Likewise, if he did
slay or burn her, and not over against the
sanctuary, it was unlawful." Maim, in
Pharah, chap. iv. sect. 5.
Ver. 5. — One shall burn,] That is,
some shall burn in Eleazar's sight ; or Elea-
zar shall cause it to be bumt before his eyes.
For another man burned it, as appeareth by
ver. S ; wherefore Thargum Jonathan ex-
plaineth, " another priest shall burn." The
burning of the heifer without the camp, figur-
ed ' how Jesus, that he might sanctify the
6S
NUMBER S.
* And the priest shall take cedar wood, and hyssop, and scarlet,
and shall cast them into the midst of the burning of the lieifer.
' And the priest shall wash his clothes, and he shall bathe his flesh
in water, and afterward he shall come into the camp, and the priest
people with his own blood, should sufler with-
out the gate (of Jerusalem,') Heb. xiii. 11,
12.
Ver. 6. — Cedar wood,] This, with the
hyssop and scarlet following, were used in
the cleansing of lepers that were healed, Lev.
xiv. 4. See the annot. on that place. The
cedar is one of the greatest and tallest trees,
(opposed to the hyssop as the lowest, 1 Kings
iv. 33 ;) it is durable wood and rotteth not,
being choice (or excellent,) Song v. 15 ; fi-
guring the perpetual efficacy of the death of
Christ, who, ' by one oflering hath perfected
for ever them that are sanctified,' Heb. x.
14. Eyzop,] Or, hyssop, whereof see Exod.
xii. 22. As here it was burned with the
heifer, so after in ver. 18, a sprinkle was
made with it, figuring the virtue and fragrance
of Christ's death, to purge our sins, and to
sprinkle'our hearts ' from an evil conscience,'
Heb. i. 3 ; X. 22. Scarlet,] Or, twice
dyed scarlet, called in Heb. Sheni tholagnath;
whereof see Exod. xxv. 4. This bloody co-
lour sometimes signifieth sins. Is. i. 18 ;
and it is the death and blood of Christ that
cleanseth us from all sin, Rom. vi. 10 ; 1
-Tohn i. 7; the preaching hereof maketh the
lips ' like a thread of scarlet,' Song iv. 3.
Into the midst of the borning,] The
lyianner of burning this heifer in the ages fol-
lowing, is described by the Hebs. thus: " they
made a bank (or causey) from the mountain
of tlie house of God (in Jerusalem) unto
mount Olivet; [the mountain which our
Lord Jesus used to frequent, Luke xxi. 37;
Jolui xviii. 2 ; whither he went the jiight
that he was betrayed to death, Luke xxii.
39, 40, &c. ; and it was ' over against the
tumple,' Mark xiii. 3 ; and from thence, after
his resurrection, he ascended up into heaven.
Acts i. 9 — 12 ;] and the heifer, and he that
burned her, and all that assisted him in the
burning of her, went out of the mount of the
temple, unto mount Olivet upon that bank.
The elders of Israel went before them on
their feet to mount Olivet, and there was a
phice to baptize (or wash) in: and the priest
and they that assisted him to burn the heifer,
went on the bank and came to mount Olivet,
&c. and the elders imposed their hands upon
the priest, and said unto him. Wash once.
lie went down and washed, and came up and
wiped himself. And there was wood laid in
a row, wood of cedar, and oak, and fir-tree,
and fig-tiee, which they took and made a
jiile of like a lower, &r., and the fore-part
was towards the west [that was towards the i
temple.] Then they bound the heifer, and !
laid her upon the pile of wood, with her head J
to the south, and her face to the west ; and 1
the priest stood on the east-side, with his face j
to the west. He killed her with his right
hand, and took the blood in his left hand, and
sprinkled with the finger of his right hand, |
of the blood that was in the palm of his left
hand, seven times toward the most holy place
(of tlie temple.) At every sprinkling, he '
dipped his finger in the blood, and the resi-
due of the blood which was on his finger, was . i
unlawful to sprinkle with ; therefore, at every ]
sprinkling he wiped his finger on the body of
the heifer. When he had made an end of i
sprinkling, he wiped his hands on the heifer's
body, and came down from the pile, and kin. i
died the fire with small sticks, which he put |
under the sticks of the pile, and the fire be-
gan to burn, and the priest stood afar oil' and
observed it, till the fire burned upon her and
her belly cleft asunder. And afterward he
took cedar wood and hyssop, not less than an
handbreadth, and wool dyed in scarlet, five I
shekels weight, &c. And he bound the hys-
sop with the cedar, with the tongue [or long
piece] of scarlet, and cast them into her belly,
(Num. xix. 6.) And he cast them not in j
before the fire was kindled upon the bulk ]
of her body, nor after that she was burnt to '
ashes; and if he did, it was unlawful ; for it
is said, into the midst of the burning, not he-
fore the fire is kindled on her body, nor after
she is turned to ashes." Maim, in Pharah ,
adwnimah, chap. iii. sect. 1,2. j
Ver. 7. — Wash his clothes,] Which
was a sign of purification from uncleanuess, !
as is noted on Lev. xi. 25 ; xv. 6. The i
same was concerning him that burned the
heifer, ver. 8 ; and the clean man that ga- |
thered np her ashes, ver. 9, 10. Hereby the
imperfection of the legal priesthood was
showed, in that the priests which prepared
the means of sanctification for the church, |
were themselves polluted in the preparing
and doing of them, as may be gathered by \
proportion from Heb. vii. 27, 28 ; x. 1 — 3. '
The sin also of the priests and others that
procured the death of Christ (though it was ■
the life of the world), seemeth hereby to be
signified. Matt. xxvi. C5, C6, &c. ; Acts ij. ,
22, 23, 38 I iii. 14, 15, 17—19. Albeit,
by the tradition of the Hebs. they were very j
careful al)out the clearuiess of their priests
when they did this wotk: for the priests ihaj
CHAP. XIX.
shall be unclean until the evening. ^ And he tliat burnetii lier
shall wash his clothes in water, and bathe his flesh in water, and
shall be unclean until the evening. ^ And a man that is clean shall
gather up the ashes of the heifer, and lay them up without the
burned this heifer, " they separated him
(from his house) to a chamber prepared in the
court (of the temple) which was called the
stone chamber, because all the vessels tliereof
were of stone, which do receive no unclean-
iiess, and he ministered in a vessel of stone,
all the seven days tliat he was separated, and
his brethren the priests might not touch him
for the more care of his cleanness. Seven
days before the burning of the heifer, they
separated the priest that burned her from his
house, as they separated the high priest for
liis service on atonement day, (whereof see
the notes on Lev. xvi. 33.) Also they sepa-
rated him from his wife, lest he should have
her disease, and so he bj unclean seven days,
(as Lev. xv. 24.) Every one of those seven
days of his separation, they sprinkled him with
the water of purification (lest he should be un-
clean by the dead, and not know it,) and with
the ashes of the heifer that had been burned
already (before.)" Maim, in Pharah, chap,
ii. Notwithstanding all this care, " Whoso-
I'ver busy themselves about this heifer, from
the beginning to the end, do make their gar-
ments unclean, and are bound to wash them-
selves, and are unclean till the evening. And
wheresoever the law speaketh of washing of
clothes for uncleanness, it is to teach us, that
not the clothes only upon him are unclean,
but every cloth or vessel which this unclean
person shall touch, while his uncleanness is
on him, is made unclean. And not this hei-
*'er only, but all sin-offerings that are burnt,
(without the camp,) whether bullocks or
goats ; he that burneth them, defileth his
clothes the time of the burning of them till
they be turned to ashes," (Lev. xvi. 28.)
Maim. ibid. chap. v.
VeR. 9. — A M.'iN THAT IS CLEAN,] This
man is said in Thargum Jonathan, to be "a
priest." The ashes,] It is reported, that
" after they had finished the burning of her,
they beat her with staves, her, and all the
wood of the pile wherewith she was burned,
and sifted all with sieves: and whatsoever
was black, which possibly they could pound
and make it ashes, either of her flesh or of the
wood, they pounded it till it was made ashes;
and that which had no ashes in it, they left
the same ; and every one of her I)ones that
remained luiburnt they pounded." Maim,
in Pharah^ chap. iii. sect. 3. As the buiii-
ing of the heifer signified the suflerings of
Christ, Heb. xiii. 11, 12 ; so the ashes were
the monument of his most base and utmost
afflictions ; for ashes were used as greatest
signs of sorrow and misery, 2 Sam. xiii. 19;
Job XXX. 19 ; xiii. 6 ; Jer. vi. 26 ; and to
be brought to ashes upon the earth, is noted
for tlie extremity of God's fiery judgments,
Ezek. xxviii. 18. But the memorial of
Christ's most ignominious death, is to be kept
as a most glorious monument of our life, justi-
fication and sanctification through faith in his
name, I Cor. xi.24, 26; Gal. vi. 14; Phil. iii.
8 — 10. Without the camp,] To signify
that they which would have part in the death
of Christ, ' must go forth unto him, without
tlie camp, bearing his reproach,' Heb. xiii.
13. In a clean place,] Figuring a clean
heart and pure conscience, in which only
the monuments of Clirist's death are reserved
by faith. Acts xv. 9 ; Heb. x. 22 ; Eph. iii.
17. The Hebs. say, *' they gatliered not
any of her ashes to lay up in the court (of the
sanctuary:) but they divided all the ashes
into three parts. One put they put in (the
place called) the Cheil, [the fort or frontier,]
and another part in mount Olivet, and the
third was parted to all the wards (or custo-
dies of the Levites ) That which was parted
to all the wards, the priests sanctified there-
with ; and that which was put in mount Oli-
vet, the Israelites sprinkled with it : and
that which was put in the Cheil, was reserved
and laid up, as it is written, ' and it shall
be for the congregation for a reservation, to
teach that they laid up some of it.' And
thus they laid up some of every heifer which
they burned, in the Cheil. And they did
(burn) nine red heifers, after they were com-
manded this precept, till the desolation of the
second temple. The first was done by Moses
our master, the second by Ezra, and seven
after Ezra, till the temple was destroyed.
And the tenth shall be done by the King
Christ, who shall be revealed with speed.
Amen, so be the good will of God." RIaim.
in Pharah, chap. iii. sect. 4. This last
speech of the Jew, showed their zeal with-
out knowledge ; for " we know that the Son
of God is come, and hath given us an under-
standing, that we may know him that is true,
and we are in him that is true, even in his
Son Jesus Christ,' 1 John v. 20 ; and by
him was this legal type (as all other) accom-
plished ; as it is written, " If the ashes of
an heifer sprinkling the unclean sanctifieth to
the purifying of the flesh, how much more
shall the blood of Christ, who through the
eternal Soirit oflered himself witho'it spot to
fO
jN U M B E R S.
camp in a clean place j and it shall be for a reservation for the con-
gregation of the sons of Israel, for a water of separation, it is a
purification for sin, '" And he that gathereth the ashes of the heifer
shall wash his clothes, and shall be unclean until the evening -. and
it shall be unto the sons of Israel, and unto the stranger that so-
journeth among them, for a statute far ever. " He that toucheth
the dead of any soul of man, he shall be even unclean seven days.
God, purge your conscience from dead works
to serve the living God?' Heb. ix. 13, 14.
Wherefore Christ the King liath been reveal,
cd, and they have done unto iiim whatsoever
they would: but even unto this day, when
Moses is read, a vail is laid upon their heart,
so that they cannot stedfastly look to the end
of that which is abolished ; ' nevertheless,
when it shall turn to the Lord, the vail shall
be taken away,' 2 Cor. iii. 15, 16. Then
shall they look upon him ' whom they have
pierced, and they shall mourn for him, as
one mourneth for his only son, and shall be
in bitterness for him,' &c. Zach. xii. 10.
And this day, God cause to come with speed,
Amen. For a reservation,] Or, for an
asservation, a keeping, that is, to be reserved
or kept. See the like phrase in Exod. xvi.
32—34 ; Num. xvii. 10, Sol. Jarchi here
saith, " tliat which was in the Cheil (or fort)
was put there for a reservation," according
to that fore-noted out of Maimony. But this
may be understood of all the ashes, (and not
of a third part only,) which was kept for the
use of Israel, as after followeth. For the
CONGREGATION,] Hence the Hebs. say, that
" all Israelites were fit to keep it. There-
fore, any of the common people which bring-
eth a vessel out of his house, though an earthen
vessel, and saith, this vessel is clean for the
sin (water,) lo, it is clean, they sanctify in
it, and sprinkle out of it ; though that vessel
is unclean for the sanctuary, and for the heave-
offering. And so any of the common people
that shall say, I am clean for the sin-water,
or that hath the sin -water by him, and saith
it is clean, he is to be trusted : for there is
no man of Israel too vile for it." Maim, in
Pharah, chap. xiii. sect. 12. Water of
separation,] That is, water to be sprinkled
for separation, to be sprinkled on such as are
separated and removed because of unclean-
ness, from other people. This appeareth by
ver. 13, where it is said, ' because the water
of separation was not sprinkled upon him.'
The Heb. Niddah, which properly signifieth
a separation or removal for uncleanness, is
sometimes figuratively used for uncleanness
itself, which is to be done away; as in 2
Chron. xxix, 5 ; Ezra ix. 11. Whereupon
the water which cleanseth it, is called " the
water of separation;" which the Gr. and
Chald. version call " water of sprinkling, be
cause it vras sprinkled on the unclean to pu-
rify him, ver. 18, 19. According to which
phrase, Christ's blood is called ' the blood of
sprinkling,' Heb. xii. 24 ; because it purifi-
eth the conscience, and was figured by this
sprinkling water, Heb. ix. 13, 14. A pu-
rification for sin,] Heb. a sin : which
word as it is often used for a sin-offering, or
sacrifice that expiateth sin, as in Lev. iv. 3,
&c. ; so here it is the name of that water
which purified sin, as after is manifested in
ver. 12, &c. Wherefore the Gr. translateth,
" it is a sanctification or purification." And
these two names here given to this water,
the prophet useth when he foretelleth the grace
of Christ, ' in that day there shall be a foun-
tain opened to the house of David, and to the
inhabitants of Jerusalem, for sin and for sepa- ■
ration/ Zach. xiii. 1, that is, for a purifica-
tion for sin, and for a water of separation for
uncleanness, which the Gr. there interpreteth,
" for a removal away, and for a sprinkling."
Ver. 10 Shall wash,] As when any of
the blood of the sin-offering was sprinkled on
a garment, it was to be washed, Lev. vi.
27 ; so here, he that gathered up ashes was
to wash his clothes, for it could not be but
some of the ashes would light upon them.
See the notes on ver. 7. The stranger
that sojourneth,] In Gr. the proselytes
that are adjoined.
Ver. 11. — Of any soul of man,] That
is, of any dead man, or any corpse of man :
the soul is here used for the dead body, as is
noted on Lev. xix. 26; and Num. vi. 6 ;
and this is an explanation of the former dead,
that it is meant of man only: for he that
touched a dead beast was not unclean
seven days, but one day only, Lev. xi. 24,
27, 39 ; neither was he to be sprinkled with
these ashes. Sol. Jarchi here saith, it is
spoken " to except the soul of a beast, for the
uncleanness thereby needeth no sprinkling,"
Unclean seven days,] During which time
of his uncleanness he might not come into the
sanctuary, nor touch any holy thing. Lev. vii.
19, 21 ; nor be in the Lord's camp. Num.
vi. 2 ; (unto which the city Jerusalem was
answerable in the ages following, called there-
fore the ' holy city,' Neh. xi. 1, 18; Matt,
iv 5 ) And hereby was figured such as were
CHAP. XIX.
71
" He shall purify lumself with it in the third day, and in the
seventh day he shall be clean ; and if he purify not liimself in the
third day, and in the seventh day, he shall not be clean. " Who-
soever touched the dead, the soul of a man that is dead, and puri-
dead in trespasses and sins, Eph. ii. I ; and
such as have their consciences defiled by dead
works, Heb. ix. 13, 14 ; which may not en-
ter during their uncleanness, into the city of
God, Rev. xxi. 27. Of this legal pollution,
the Hebs. have these sayings ; " a dead per-
son defileth by touching, and by bearing, and
by the tent, with seven days' uncleanness.
The uncleanness by touching, and by the
tent, are expressed in the law, Num. xix. 11,
14. Uncleanness by bearing, is by tradition
[gathered by consequence.] For if a dead
beast which maketh one unclean but till even-
ing, and defileth not by the tent, doth defile by
bearing, as is written by Lev. xi. 25 ; how
much more doth a dead man. And as a dead
beast, which, in touching defileth till even-
ing, defileth also till evening by bearing,; so
a dead man which by touching defileth seven
days, defileth also seven days by bearing.
Uncleanness by touching, spoken of in every
place, whether of a dead man or other unclean
things, is, when a man with his flesh toucheth
the unclean thing itself, whether it be with his
hand, or with his foot, or with any other part of
his flesh, &c. Uncleanness by beari n g, spoken
of in any place, either of a dead man, or of
other unclean things, is when a man, beareth
the unclean thing, although he touch it not,
although a stone be betwixt him and it. For-
asmuch as he beareth it, he is unclean ; whe-
ther he bear it on his head, or on his hand,
or with any other part of his body: Yea,
though the unclean thing hang by a thread,
or by a hair, if he hang the thread on his
hand, and lilt up the unclean thing by it, lo,
he beareth it, and is unclean. Nothing is
defiled by beating, save man only: not ves-
sels. As, if a man hold in his hand ten ves-
sels, one above another, and a dead carcase,
or any the like thing be in the uppermost
vessel, the man is unclean by bearing the
carcase, and the vessels upon his hand are
all clean, save the uppermost vessel which
the unclean thing toucheth ; and so in all
like cases, &c. There is no kind of living
thing which is defiled while it is alive, or that
doth defile while it is alive, save man only,
and he that is of Israel, &c. A dead man
defileth not till his soul be departed from
him, as it is written, ' the soul of a man
that is dead,' Num. xix. 13. A dead un-
timely birth, &c. defileth by touching, by
bearing, and by tent, as a great man which is
dead ; as it is written, ' he that toucheth
the dead of any soul of man,' Num. xix. 11.
Likewise so much as an olive of a dead man's
flesh, cither moist or dry as a potsherd, defil-
eth as doth a whole dead man. A limb cut
off from a living man, is as an whole dead
man, and defileth by touching, by bearing,
and by tent, though it be but a little limb of
a child of a day old, &c. A limb separated
from a dead man defileth also by touching, by
bearing, and by tent, as doth the dead man,"
&c. Maim. torn. iii. in Tumath meth,
chap. i. and ii. These and other the like
legal pollutions, teach God's people how care-
ful they should be, that they defile not them-
selves with sin, or communion with dead
sinful works, as the apostle saith, ' touch not
the unclean thing,' 2 Cor. vi. 17 ; 'be not
partaker of other men's sins, keep thyself
pure,' 1 Tim. v. 22.
Ver. 12. — He shall purify himself,]
By sprinkling the foresaid water; as the
Chald. expoundeth it, he shall sprinkle; the
Gr. he shall be purified. The original word
signifieth to purify from sin ; which showeth
that this outward uncleanness figured the
pollution of the soul by sin, and the purifica-
tion here commanded, signified 'repentance
from dead works, and faith towards God,
which purifieth the heart,' Heb. vi. 1 ; Acts
XV. 9. With it,] With the water fore-
spoken of, ver. 9, and the ashes, as Thargum
Jonathan here expresseth: the manner where-
of followeth. He shall be clean,] That
is, as the Gr. translateth, and he shall be
dean. And in the seventh,] Chazliuui
here observeth, " Lest any should think, it'
he forget and be not sprinkled in the third
day, he maybe sprinkled twice on the seventLi
day, and it will serve the turn as if he were
sprinkled on the third day, and on the seventh;
therefore the scripture saith, If he purify not
himself in the third day, and in the seventh,
&c. for it is necessary that there be three
days between sprinkling and sprinkling.
Ver. 13.— The soul,] That is, the
corpse, as before is showed. That is dead,]
In Gr. if he be dead. From these words the
Hebs. gather, " that the dead defile not, till
his soul be departed," Maim, in Tumath
meth, chap. i. sect. 15. For death is the
departing of the soul from the body, Geu.
XXXV. 18; Ps. cxlvi. 4. He defileth the
tabernacle,] If he come in that estate into
the court of the taben\acle: yea though he
have waslied himself, " yet if he have not
been sprinkled the third day and the seventh
day, he defileth it," as Jarchi here noteth,
NUMBERS.
fietli not himself, he dcfileth tJie tabernacle of Jehovah, and that
soul sliall be ent off from Israel : because the water of separation
was not sprinkled upon him, he shall be unclean ; his uncleanness
is yet upon him. ^^ This is the law: When a man dieth in a tent,
all that come into tlie tent, and all that is in the tent, shall be un-
clean seven days. '^ And every open vessel, which hath no cover-
ing bound upon it, it is unclean. '^ And whosoever toucheth in the
are not made unclean by tliem," Maim, in
Tumath meth, chap. i. sect. 10 — 13. Un-
clean SEVEN DAYS,] This is the ordinary
time for the uncleanness of men or of ves-
sels that are defiled by the dead ; but those
which touch such a defiled man, are unclean
but until evening, ver. 22
Ver. 15. — Every open vessel,] The
Chald. translateth it, every open earthen ves-
sel (or vessel of potter's day:) and so the
Heb. doctors expound this law, as Jarchi
saith, " The scripture speaketh of an earthen
vessel which receiveth no uncleanness in the
outside of it, but in the inside," &c. So
Maim, in Ttimath meth, chap. xxi. Of
vessels and their uncleanness, see the annot.
on Lev. xi. 32, 33. No covering bound
UPON IT,] In Gr. not bound with a bond upon
it: by covering, some understand a cloth upon
it. The vessel was so to be stopped, that the
air of the tent might not go into it: then
both it and all things in it were clean, other-
wise they were unclean. From hence the
Hebs. gather also by inference, that if ano-
ther tent were within the tent of the dead,
the things in it were clean, because they
were hid or covered ; and likewise, if the un.
clean thing were swallowed up by a living
creature. But nothing put up in vessels
free from uncleanness, except the vessel had
a covering bound upon it. Neither was any
thing clean by being buried in the gi-ound
under the tent or house: but if an house were
unclean, and vessels hidden in the floor
thereof, though an hundred cubits under-
neath, they were unclean, Maim, in Tumath
meth, chap. xx.
Ver. 16. — In the face of the field,]
That is, in the open field where no tent is,
there pollution is by touching only. Slain
WITH THE sword,] Or With any instrument ;
the sword is named for an instance. There-
fore in Num. xxxi, 19, the law saith more
generally, ' whosoever hath killed any per-
son, and whosoever hath touched any slain,'
&c. Thargum Jonathan here addeth, "one
that is slain with the sword, or the sword
wherewith he was slain." So in the Heb.
canons it is said, " the sword is as the dead
person, to wit, for defiling him that toucheth
it," Maim, in Tmnath meth, chap. v. sect.
3. The word sometimes is used for wounded,
and Moses after showeth. That soul shall
BE CUT OFF,] In Chald. that man shall be
destroyed. This is meant if he come in pre-
sumptuously ; but if he do it ignorantly, he
is to bring a sacrifice, Lev. v. 3 — 6. So the
Hebs. explain this law, Maim, in Biath
hamikdash, chap. iii. sect. xii. See the
notes on Num. vi. The water of separa-
tion,] In Gr. and Chald. the water of sprink-
ling. This signified, that when any have
sinned he cannot be cleansed from it before
God, by any of his own works, nor satisfy by
his own sufierings, but only by having his
conscience sprinkled with the blood of Christ
by his Spirit; for that is it which ' cleauseth
us from all sin,' 1 John i. 7; Heb. ix. 13,
14.
Ver. \A. — In a tent,] And in like man-
ner, in a honse, as the Gr. here translateth it ;
for a tent is named, because the people then
dwelt in tents in the wilderness. But for
uncleanness the Hebs. say, " that only a tent
was unclean, and to be sprinkled," as is after
noted on ver. 18. And all that is in the
TENT,] The pollution by the dead is in this
re=pect above all other pollutions as the Hebs.
say, " The uncleanness of the tent is not like
other uncleannesses, but by the dead only.
And whether there come into the tent of the
dead man or vessel, or the dead be brought into
the tent where men or vessels are, or that
the dead be with men or vessels under the
same tent, they are unclean. Whether he
come wholly into the tent of the dead, or
come but some part of him, he is unclean by
the tent. Though he do but put in his hand,
or the tops of his fingers, &c. he is all un-
clean, &c. Whether the dead person be an
Israelite or an heathen, he defileth by being
touched or carried, but an heathen defileth
not by tent. This is by tradition, for lo he
saith of the war of Midian, whosoever hath
touched any slain, Num. xxxi. 19, and he
mentioneth not there the tent. Likewise an
heathen is not made unclean by the dead,
but an heathen that toucheth the dead, or
beareth him, or conieth into the tent where
the dead is, lo he is not as if he had not
touched him. And why? because he is as a
beast that toucheth the dead, &c. And this
is not for the dead only, but for all other un-
cleannesses every one, heathens and beasts
CHAP. XIX.
73
face of tlie field, one that is slain witli the sword, or a dead bodi/,
or a bone of a man, or a grave, he shall be unclean seven days.
" And they shall take for the unclean person, of the dust of the
burnt heifer of purification for sin ; and he shall put thereto living
though not dead, as in Ps. Ixix. 27; cix. 22.
Hereupon the Hebs. say, " A limb cut oil"
from a living man, it is as an whole dead
man, and maketh unclean by touching, by
bearing, and by tent, though it be but a
small limb of a child of a day old. For
there is no stinted measure of limbs, as it is
wiitten. Whosoever toucheth in the face of
the field one that is slain with the sword,
and it is a known thing, that it is all one,
whether he be slain with the sword, or with
a stone, or with other things. This teacheth
that he is unclean, wliich toucheth a limb
that the sword hath cut off; provided that it
be a whole limb as it is created of flesh,
sinews and bones," Maim, in Tumath ineth,
chap. ii. sect. 3. Or a dead body,] Though
not siaiii by violence, but dying alone. A
BONE OF A MAN,] By reason of this unclean-
ness by dead men's bones, the prophet saith,
' When any seeth a man's bone, he shall set
up a sign by it, till the buriers have buried
it,' &c. Ezek. xxxix. 15. The Hebs. w)ite,
" that the blood also of a dead man defileth as
doth the dead man: but the blood of a living
man (they say) is clean, so long as he is
alive," Maim, in Tumath meth, chap. ii. A
GRAVE,] Or, a sepulchre, to wit, wherein any
dead have been buried. " A grave, all the
wliile that uncleanness is within it, defileth
by touching and by tent, as doth the dead
person, by the sentence of the law, Num.
xix. 16. And whether one touch the top of
a grave, or touch the sides of it (he is un-
clean.) A field wherein a grave is ploughed
up, and the bones of the dead are consumed
into dust, the dust defileth by touching and
by bearing," Maim, in Tumath meth, chap.
ii. sect. 16, 16. Thus the pollution by man-
kind being dead, is above all other legal pol-
lutions whatsoever: which lively showeth the
fruit and effect of sin, which caused death,
Rom. vi. 23, and the horror of death, hold-
ing men in subjection, until by the voice of
Christ they be raised and brought out of
their graves, John v. 28, 29. The Hebs.
say, "The cause of the uncleanness of the
dead, is by means of the angel of death [the
devil] that brought poison into man," R.
Menachem on Num. xix. Hereby also was
figured the estate of such as are dead in sin,
even dead while they are alive, Col. ii. 13;
1 Tim. v. C, whose throat is * an open grave,'
Ps. v. 10, so that their corrupt words and
sinful works do infect others, 2 Tim. ii. 17,
IS; 1 Cor. v. 6.
Vol. II.
Ver. 17. — And they shall take,] That
is, some shall take, some clean man, as ver.
18. For the unclean,] To cleanse him.
Of the dust,] That is, of the ashes, as the
Gr. explaineth it. Of the burnt heifer
OF purification for sin,] W&h.ofthc burn-
ing of sin, that is, of the sin-oirering (the
heifer) that is burned, ver. 9. He shall
put,] That is, some clean man shall put.
Living water,] That is, as the Chald. ex-
poundeth it, spring (or welling) tiiater, which
for the continual motion is called living water,
as is noted on Lev. xiv. 5; Gen. xxvi. 19.
In a vessel,] Touching the manner of per-
forming this rite, the Hebs. have many ob-
servations. " The water on which the hei-
fer's ashes are put, is not filled but in a ves-
sel, and out of fountains that spring, or of
rivers derived from them: and the putting of
the ashes upon the water that is filled is
called sanctifying. And the water on which
the ashes are put, is called the water of pu-
rification from sin, and sanctified water, and
the scripture calleth it water of separation,
(Num. xix. 9.) It is lawful for any to fill
the water, save for the deaf, and the fool, and
the child; and lawful for any to sanctify, save
for the deaf, the fool, and the child : and they
sanctify not but in a vessel, neither do they
sprinkle, but out of a vessel ; and the filling
and sanctifying may be done by night, but
they do not sprinkle, nor wash, but by day ;
and all the day long they may sprinkle or
wash. In any vessel they may fill, and
sprinkle, and sanctify, though vessels of
stone, of earth, &c. He that turneth a
spring into his wine-press, or into a cistern,
and then filleth a vessel out of that press or
cistern, it is unlawful: for it is necessary to
take the water out of the spring into a ves-
sel at the first. The main sea, as the ga-
thering together of water, is not as a spring:
therefore they fill not out of it to sanctify,
&c. When they sanctify the water with the
ashes, he putteth the water which is filled by
the name of sin-water, into a vessel, and
putteth the ashes upon the face of the water,
and mixeth all together; and if he put in
the ashes fiist, and afterward the water, it is
unlawful. And whereas it is said in the law.
And he shall put thereto living water, (Num.
xix. 17,) it is meant to mix the ashes with
the water. He that sanctifieth, must do it
purposely, and put the ashes with his hand
oi\ the water; as it is said, And they shall
take for the unclean person ; so that he must
74
NUMBERS.
water in a vessel. '^ And a clean man sliall take hyssop, and dip
it in the water, and shall sprinkle it npon tlie tent, and upon all
the vessels, and npon the souls whicli were there, and upon him
that touched a bone, or one slain, or one dead, or a grave. ^^ And
have an intent to sanctify, and to fill, and to
sprinkle, &c. He tliat dolivereth sanctified
water, or water filled for sanctification, to
HTi imclean person to keep it, it is become
unlawful. He that is hired is unlawful to
sanctify or to sprinkle, but not unlawful to
fill the water, &c. he may receive wages for
filling, or for carrying the water; but he
must sanctify for nothing, and he that sprink-
leth must sprinkle for nothing," Maim, in
Pharah adurnmak, chap. vi. sect. 1, &c. ;
chap. ix. sect. 1, &c. ; and chap. vii. sect. 2.
Vek. 18. — A CLEAN MAN,] Either he that
took the ashes and put them on the water, or
any other: see the notes on ver. 9. " He
that filleth the water for sanctification, it is not
necessary that it be he himself that saucti-
fieth, and that sprinkleth ; but one may sanc-
tify, and another may sprinkle," Maim, in
Pharah, chap. xix. Hyssop,] That herb
which was used in cleansing of the leper,
whereof see Lev. xiv. 4. " A clean man
taketh three stalks of hyssop, and bindeth
them in a bunch, &c. and dippeth the tops of
the branches in the water of separation wliich
is in a vessel, and purposely sprinkleth on
the man, or on the vessels," &c. Maim, in
Pharah, chap. xi. sect. 1. Dip it in the
WATER,] " He that sprinkleth, needelh not
to dip for every sprinkling, but dippeth the
hyssop, and sprinkleth one time after another,
till the water be ended. And he may
sprinkle with one sprinkling on many men,
or on many vessels at once, though they be
an hundred: whatsoever the water toucheth,
it is clean every whit, if so be he that sprink-
leth do intend to sprinkle upon it," Maim,
ill Pharah, chap. x. sect. 8. Upon the
TENT,] In Gr. ujjoH the house. The tent
was unclean by the dead, though it touched
it not, as this law showeth. " Tlie tent it-
Belf, whereinto the uncleanness came, though
the uncleanness touched it not, yet is it un-
clean with seven days' uncleanness by the
law, and is as cloths that touch the dead
corpse; for it is said. And he shall sprinkle
upon the tent," Maim, in Tumath meth,
chap. V. sect. 12. All the vessels,] No-
thing but this water could purify the vessels;
though they were melted in the fire, yet they
were in part unclean, as it is said, ' Every
thing that may abide tlie fire, ye shall make
it go through the fire, and it shall be clean:
nevertheless it shall be purified with the
water of separation,' Num. xxxi. 32. The
SOULS,] The living persons, or men, as Thar-
gum Jonathan explaineth it. And this is
spoken largely Avithout limitation, though
tliey had other uncleanness upon them, than
by the dead. And so the Hebs. explain it
largely, saying, " All that are unclean do re-
ceive the sprinkling; as men or women that
have running issues, women separated for
their disease, and women in child-bed, which
are defiled by the dead, they sprinkle upon
them in the third day, and in the seventh,
and lo they are cleansed from the uncleanness
by the dead, although they are unclean still
with other uncleanness, for it is said (in Num.
xix. 19,) 'And a clean person shall sprinkle
upon the unclean,' &c. whereby thou must
learn, that the sprinkling is available for him,
though he be unclean. And so an uncir-
cumcised person receiveth the sprinkling; as
an uncircumcised person that is unclean by
the dead, and one sprinkle upon him in the
third day and in the seventh, lo he is clean
from uncleanness by the dead; and when he
is circumcised, he washeth (or baptizeth) and
eateth of the holy things at evening," Maim,
in Pharah, chap. xi. sect. 3. And for the
eflect of this sprinkling, they say, "A man
defiled by the dead, and one hath sprinkled
on him, when any of the water of separation
hath touched any place of the skin of his
flesh who was unclean, the sprinkling is
available for him, though it fall but upon the
top of his finger, or of his lip, &c. And so
for an unclean vessel sprinkled, when any
whit of the water toucheth the body of the
vessel, the sprinkling is available for it,"
Maim. ibid. chap. xii. sect. 1. A bone,]
That is, a mart's hone, as the Gr. translat-
eth, and as was expressed in ver. 16.
Ver. 19. — In the third day,] To wit,
after his uncleanness being certainly known.
" Whoso is unclean by the dead, and tarricth
many days without sprinkling, when he com-
eth to be sprinkled, he countelh before him
three days, and they sprinkle on him in the
third day, and in the seventh," &c. Maim.
in Pharah, chap. xi. sect. 2. And in the
SEVENTH,] Which is the day of the accom-
plishment of his purification: the third day
was mystical, having reference to the resur-
rection of Christ, which was on the thi id day
after his death, 1 Cor. xv. 4, whereof see th?
annot. on Gen. xxii. 4. The seventh ds;
was also mystical, as being the number o:
perfection of the Sabbath, and of accompli«ii
ing a work, as is noted on Gen. ii. 2; Exod.
xii. 15 ; Lev. iv. 6 and so it figured our full
CHx\P. XIX.
75
a clean person shall sprinkle upon the unclean, in the third day,
and in the seventli day; and lie shall purify himself in the seventh
day, and shall wash his clothes, and bathe (his flesh) in water, and
shall be clean at evening, ^" And the man that shall be unclean,
and shall not purify liimself, that soul shall even be cut off from
among the church, because lie hath defiled the sanctuary of Jeho-
vah ; the water of separation hath not been sprinkled upon him,
lie is unclean. ^' x\nd it shall be unto them for a statute j^r ever;
we perfect holiness in the fear of God,' 2
Cor. vii. I. Of these mysteries the Heb.
doctors, though estranged from the true life
and ligiit of Christ, retained some knowledge;
for they say, " When the living water is
mixed with the ashes, it purifieth the unclean,
whereas before that, wliile the ashes were
alone, they defiled all tiiat were employed
about them. And behold, the living water
signified the water that is on high, which
taketh away uncleanness from the ashes, &c.
And lo when it is sprinkled on the unclean,
the uncleanness fleeth from him, &c. and a
clean spirit resteth upon him, and purifieth
him," R. Menachem on Num. xix.
Ver. 20. — Unclean,] By any of the
things aforesaid, about the dead. Not purl-
FV HIMSELF,] Or, not be purified, to wit, bi/
having the water spriiikled upon him, as the
Cliald. explaineth it; and the latter part of
this verse manifesteth. That soul,] In
Chald. that man. Cut off,] In Gr. and
Chald. destroyed. Defiled the sanctuary,]
By coming into it before he hath been puri-
fied. For such were shut out of the host,
Num. V. 2, how much more out of the sanc-
tuary? Therefore porters were set there at
the gates, ' that none which was unclean in
any thing should enter in,' 2 Chron. xxiii.
19. ' An unclean person that cometh into
the sanctuary presumptuously, his punish-
ment is cutting ofli' Num. xix. 20; 'if igno-
rantly, then he is to bring the sacrifice ap-
pointed,' Lev. vii.. Maim, in Biath hamik-
dash, chap. iii. sect. 12. See the annot. on
Lev. V. 2, 3.
Ver. 21. — Wash his clothes,] As being
unclean, and so to continue until evening;
likewise he that toucheth the water of sepa-
ration shall wash his clothes, and be unclean
until evening. This interpretation Chazkuni
here giveth of it, that in the former branch
uncleanness is implied until evening; and in
the latter branch, the washing of his clothes
also is implied, though not expressed. This
is one of the mysteries of this law, that a
clean man (as he is called in ver. 18, 19,)
was made unclean, by sprinlding or touching
the holy water, which sanctified those that
Mere unclean, and so it had contrary effects
to purify the unclean, and to pollute the clean ;
cleansing, and ceasing from our sinful and
dead works, after that we are sprinkled with
the blood of Jesus, and water of his Spirit,
Heb. iv. 9, 10; ix. 13, 14. Wash his
clothes,] Which was a common rite, for all
that were defiled with other uncleannesses;
whereof see Lev. xi. 25; xiv. 8, 9; i. 55.
Bathe his flesh,] In Gr. tvash his body:
the word flesh is expressed before in ver. 7,
and it is meant of his whole body, or ' all his
flesh,' as Lev. xv. 16. Clean at evening,]
After the sun is set, at what time a new day
beginneth; and so in mystery, a new life to
begin. This cleansing of the defiled by the
dead, figured Christ's work of grace upon
dead and sinful men; of him it is prophesied,
' He shall sprinkle many nations,' Is. Hi. 15,
and of him doth the apostle open this figure,
saying, ' If the blood of bulls and goats, and
the ashes of an heifer, sprinkling the unclean,
sanctitkth to the purifying of the flesh ; how
much more shall the blood of Christ, who
through the eternal Spirit offered himself
without blemish unto God, purge your con-
science from dead works to serve the living
God?' Heb. ix. 13, 14. The sprinkling of
the ashes of the heifer, figured the applying
unto us of Christ's death, whereunto ' he was
delivered for our ofTences, and was raised
again for our justification,' Rom. iv. 25.
The living water wherewith the ashes were
mixed, figured the Spirit of God, which they
that believe in Christ do receive, John vii.
38, 39, of which he gave this promise,
' Then will 1 sprinkle clean water upon you,
and ye shall be clean,' Ezek. xxxvi. 25.
These being applied unto our consciences by
faith (as with hyssop) which purifieth the
heart. Acts xv. 9, and by the preaching
thereof. Gal. iii. 2, do baptize us into Christ's
death, that like as he was raised up from the
dead, unto the glory of the Father ; even so
we also should walk ' in newness of life,'
Rom. vi. 3, 4. And so we draw near unto
God, ' with a true heart, in full assurance of
faith, having our hearts sprinkled from an
evil conscience, and our bodies washed with
pure water, and our robes washed, and made
white in the blood of the Lamb,' Heb. x.
22; Rev. vii. 14, and cleansing ourselves
' from all filthiness of tho fl"»i> -"ri anirit.
76
NUMBERS.
and lie that sprinkleth the water of separation, shall wash his
clothes ; and he that toucheth the water of separation, shall be mi-
clean untU the evening. ^^ And whatsoever the unclean person
toucheth, shall be unclean ; and the soul that toucheth, sliall be
unclean until the evening.
as the sun melteth wax, and hardeneth clay.
Hereby the Holy Spirit seemeth to signify
the imperfection and insufficiency of these
legal rites, which in their greatest virtue did
but sanctify 'to the purifying of the flesh,'
as the apostle saith, Heb. ix. 13, and yet
even then also, left the purifier himself in
micleanness, which he had not before. That
by consideration of these efTects, the people
might be led unto Christ and his Spirit, who
is able to ' purge the conscience from dead
works, and to save them to the uttermost that
come unto God by him,' Heb. ix. 14; vii.
25. The Hebs. understand this of such
as sprinkled or touched the water, when there
was no need as when no unclean person or
vessel was to be sprinkled with it, Maim, in
Pkarah, chap. xv.
Ver. 22. — Whatsoever,] Or, whomso-
ever; Heb. all, implying men, vessels, &c.
The unclean,] To wit, by the dead, of
whom was spoken before. Shall be un-
clean,] To wit, until evening, as the end of
the verse showeth : and this is an inferior de-
gree of uncleanness; for the man or vessel
polluted by the dead, was unclean seven
days, ver. 11, 14, but that which such an
unclean man or vessel touched, was unclean
till the end of that day. So in the Heb.
canons, "A man which is defiled by the
dead, and the vessels which that man touch-
eth, are unclean seven days, as it is said,
' And ye shall wash your clothes in the
seventh day, and ye shall be clean,' (Num.
xxxi. 24.) But a man that shall touch a
man which is defiled by the dead, whether
he touch him after that he is separated from
the things that defiled him, or touch him
while he toucheth the dead, lo this second
man is unclean till the evening, as it is said,
(in Num. xix. 22,) 'And the soul that touch-
eth, shall be unclean until the evening,"
Maim, in Tumath mcth, chap. v. sect. 2.
The soul,] In Chald. the man. That
toucheth,] To wit, him that is defiled, as
before is noted ; or, it, the thing which is
defiled by the touch of an unclean man.
Thus pollution passed from one thing to ano-
ther, and from that other to a third; whereby
God figured the congregation of sin, spread-
ing abroad, and infecting where it goeth;
leaving uncleanness till the end of that day,
and beginning of a new: then washing our-
selves by repentance and faith in the blood of
Christ, we are clean. ' For we are buried
with him by baptism into death, that like as
Christ was raised up from the dead, by the
glory of the Father, even so we also should
walk in newness of life,' Rom. vi. 4.
CHAP. XX.
1. The children of Israel came to Zin, where Mary dieth. 2. They
murmur for want of water. 7. The Lord desireth Moses to speak to
the rock, and it should give forth water. 11. Moses smiteth the rock,
and water cometh out. 12. The Lord is angry with Moses and Aaron
for their unbelief. 14. Moses at Kadesh desireth passage through
Edom, which is denied him. 22. At mount Hor, Aaron resigneth his
place to Eleazar his son, and dieth.
^ And the sons of Israel, even the whole congregation, came
into the wilderness of Zin, in the first month ; and tlie people abode
Ver. 1. — The whole congregation,] To
wit, of the next generation of the Israelites,
when their fathers (according to the judgment
threatened in Num. xiv. 29, &c.) were for
the most part now dead in the wilderness, as
appeareth by Deut. ii. 14, 15. Zin,] Or
Tsin: whereof see the notes on Num. xiii.
21. Between Hazeroth, mentioned in
Num. xii. 16; and this place in Zin, where
now they camped, there where eighteen
other stations or resting places, whither the
Israelites had come, Num. xxxiii. 18 — 36.
CHAP. XX.
77
ill Kadesh, and Mary died tliere, and was buried there. " And
there was no water for the congregation ; azid they gathered them-
selves together agamst Moses and against Aaron. ^ And tlie peo-
The first month,] To wit, of the fortieth
year, after they were come up out of Egypt,
as appeareth by Num. xxxiii. 38 ; compared
with the 28th ver. of this chap., and Deut. ii.
1 — 7. So this was the last year of Israel's
travel in the wilderness : and from the send-
ing of the spies, Num. xiii. unto this time,
was about thirty-eight years, Deut. i. 22,
23; ii. 14. In all whicli space, we see how
few things are recorded concerning Israel ;
and the things that are mentioned, are partly
their murmurings and rebellions, by which
they provoked God, and for which they were
punished : partly the means of grace, recon-
ciliation and sanctification, taught them of
the Lord, to be obtained by Jesus Christ,
figured by the sacrifices and ordinances
which Moses showed them, that it might
appear, that ' where sia abounded, grace did
much more abound,' Rom. v. 20. Abode
IN K.\DESH,] About four months they stayed
here; then removing to mount Hor, there
Aaron died, the first day of the fifth month.
Num. xxxiii. 38. This Kadesh (which the
Chald. named Rekam,) was either another
wilderness, or another place in the wilder-
ness, than that from which the spies were
sent. Num. xiii. 26; called ' Kadesh baniea,'
Deut. i. 19. Chazkuni here saith, " This
is not the Kadesh whereof it is said, ' and ye
abode in Kadesh many days,' (Deut. i. 46 ;)
for that Kadesh is El-Pharan, Gen. xiv. 6;
and is called Kadesh-barnea, and from thence
the spies were sent ; but this Kadesh in
Num. XX. is in the wilderness of Zin, in the
border of the land of Edom." After the re-
belUon of the spies, God sent the people back
again through the wilderness towards the red
sea, Num. xiv. 25 ; (where they might renew
the memorial of their baptism, 1 Cor. x. 2;)
and from Eziongaber (which is a port ' on the
shore of the red sea,' 1 Kings ix. 26;) they
removed next to this Kadesh, Num. xxxiii,
36. So Jephthah saith, Israel ' walked
through the wilderness unto the Red sea, and
came to Kadesh, Judg. xi. 16. Mary,]
Heb. Mirjam ; in Gr. Mariam : she was
sister to Moses and Aaron, and a prophetess,
by whom God guided the Israelites in their
travels, as it is written, ' I sent before thee,
Moses, Aaron, and Mary, Mic. vi. 4. Of
her, see Exod. xv. 20; Num. xii. In this
fortieth year of Israel's travel, God took from
them by death, Mary their prophetess, in the
first month; Aaron their priest, in the fifth
month, Num. xxxiii. 38 ; and Moses their
king in tlie end of the year, Deut. i. 3; and
xxxiv. 6. When these three ministers of
the law were deceased, Jesus the son of Nun
(a figure of Jesus the son of God) bringetli
them into the promised land, Jos. i. 1, 2.
&c. ; so after the abrogating of the law, our
Lord Jesus Christ bringeth us into the king-
dom of God, Mark i. 15 ; Rom. vii. 4, 5, 6.
Dan. ix. 24.
Vee. 2. — There w.\s no water,] In
the first year, when they were come out of
Egypt to Rephidim in the wilderness, they
wanted water, Exod. xvii ; and in this last,
the fortieth year, they wanted water again:
here God tried the children, as he had done ■
the fathers, and they also rebelled against him.
And many things were like in both places.
That Rephidim was the tenth encamping
place or station from Egypt: this in Kadesh
was the tenth encamping place before they
entered Canaan, as by their rehearsal of tlieir
journeys in Num. xxxiii. is to be seen.
There the people iu their thirst, instead of
praying unto God, contended with Moses,
and murmured for that he had brought them
out of Egypt, Exod. xvii. 2, 3 ; here they
do the same, ver. 3, 4. There Moses cried
unto the Lord for the outrage of the people,
Exod. xvii. 4; here Moses and Aaron fall
down before the Lord, ver. 6. There God
promised and gave them water out of the
rock, Exod. xvii. 6 ; here he doth likewise
ver. 8. There God willed Moses to take Iris
rod : here also he commandeth him, ' Take
the rod.' There the Lord promised to stand
before Moses, Exod. xvii. 6 ; here his glory
appeareth unto him and Aaron, ver. 6.
There Moses by commandment smiting the
rock with his rod, waters came out of it :
here he smiting the rock without command-
ment, waters came out. There the place
was named Meribah or Contention, Exod.
xvii. 7 ; here the place is named Meribah,
ver. 13. That was the people's sixth rebel-
lion, after they were come out of Egypt, as
is noted on Num. xiv. 22 ; this was their
sixth rebellion after they were come from
mount Sinai, (if we except the private mur-
muring of Mary and Aaron against Moses,
Num. xii.) For the first was at Taberah,
Num. xi. 1, 3; the next at Kibroth hatta-
avah, Num. xi. 24; then in the wilderness
of Pharan, Num. xiv. 1, 2; after that fol-
lowed the rebellion of Korali and his company.
Num. xvi. and after it, of all the congrega-
tion, for the death of those rebels. Num. xvi.
41 ; now the sixth is in Kadesh.
Ver. 3. — Contended,] Chode with bitter
and reproachful words, which the Gr. trans-
lateth, reviled; see Exod. xvii. 2. And
78
NUMBER S.
pie contended with Moses ; and they said, saying, And oh that v/e
had given up the ghost, when our brethren gave up the ghost be-
fore Jehovali. ^ And why have ye brought the churcli of Jehovah
into this wilderness to die there, we and our cattle ? ^ And wliy
have ye made us to come up out of Egypt to bring us in, unto this
evil place ? it is no place of seed, or of figs, or vines, or of pome-
granates, neither is there any water to drink. ^ And Moses and
Aaron went from tiie presence of the church unto the door of the
tent of the congregation, and they fell upon their faces, and the
glory of Jehovah appeared unto them. And Jehovah spake imto
Moses, saying, ® Take the rod, and gather together the congre-
OH,] Or, ^nd tvould God. The word, And,
slioweth the passion of mind, out of which
they spake abruptly: see the notes ou Gen.
xxvii. 2S; Num. xi. 29. We had given
UP THE GHOST,] In Chald. we had died: in
Gr. we had perished in the perdition of our
brethren, before the Lord: whereby they
seem specially to mean the pestilence (the
last plague wherewith their brethren died,
Num. xvi. 49;) which pestilence above other
judgments, cometh most immediately from
the hand of God, as David acknowledgeth,
2 Sam. xxiv, 14, 15. And this evil they
wished, as being easierthan to perish with hun-
ger or thirst: as the prophet also complaineth,
' They that be slain with the sword, are bet-
ter than they that be slain with hunger : for
these pine away, stricken through for the
fruits of the field, Lam. iv. 9. VV^herefore
they here use the word giving up (or breath'
itig out) the ghost ; which seemeth to mean
a more easy kind of death, than that which
is by force of sword, or by hunger, or thirst,
or other like violent means. So the Heb.
explain, giving 7/p the ghost, to be a death
without pain or long sickness.
Veb. 4. — To DIE THERE,] Understand,
that we should die there with thirst; the Gr.
translateth, to hill us and our children,
which words they spake in Exod. xvii. 3.
Veb. 6. — Of seed,] To sow seed in, or to
plant fig-trees, vines, &c., for the wilderness
was a ' land of deserts and of pits, a land of
drought and of the shadow of death, a laud that
no man passed through, and where no man
dwelt,' Jer. ii. C. Otherwise had there
oeun commodiousness of place, the Israelites
might have sown and reaped, planted and
gathered .fruits in those thirty-eight years,
which they abode therein, Deut. ii. 14.
Ver. 6. — From the presence, Or, from
the face, for fear of them, and because of their
outrage; so in Rev. xii. 14; Ps. iii. 1. Fell
ON their faces,] In prayer unto God, whose
glory resided in that sanctuary: so in Exod.
xvii. 4; ' Moses cried unto the Lord. See
Num. xvi. 4. 45. Appeared,] In the
cloud, as Num. xii. 5 ; a sign that he heard
their prayer, and would save them: see Num.
xiv. 10; xvi. 19, 42.
Ver. 8. — Take the rod,] In Gr. Take
thy rod: so God spake before, in Exod. xvii.
5 ; but here, some gather from ver. 9. that it
was the rod of Aaron which had budded, and
was laid up ' before the testimony,' Num.
xvii. 10; Chazkuni saith, " This was Aaron's
rod, for lo, it is here written (in ver. 9.)
And Moses took the rod from before the
Lord, and this was the rod of Aaron, as it is .
written (in Num. xvii. 10.) Bring Aaron's
rod again before the testimony, to be kept for
a sign against the sons of rebellion: and for-
asmuch as Aaron's rod was a sign against
the sons of rebellion, hereupon Moses said
(in ver 10.) Hear now ye rebels." How-
beit Moses lod (wliich is also called the ' rod
of God,' Exod. iv. 20; xvii. 9.) might be
kept also in the sanctuary: and after in ver.
11. it is said, Moses smote the rock 'with
his rod.' Speak ye unto the rock,] He
saith not, smite the rock: yet in ver. II.
Moses ' smote the rock ; and in ver. 10. he
spake to the people ; but it is not said tlmt
he spake to the rock, as here he was com.
manded. Some others think, that God's in-
tention in bidding him. Take the rod, was to
smite the rock with it; and that he sinned,
not in smiting it, but in unbelief, for which
he is blamed in ver. 12. It shall give
forth his water,] Or, the waters of it;
this promise of God, was that whereon the
faith of Moses and Aaron should liave rested.
Thou shalt bring forth,] God was he
that brought forth, and gave water to tlie
people, as is often mentioned to his glory;
' He clave the rock in the wilderness, and
gave drink as out of the great deeps, and
brought forth streams out of the rock,' &c.
Ps. Ixxviii. 15, 16. So in Ps. cv. 41 ; cxiv.
8; Deut. viii. 15. Neh. ix. 15, 20. But
that work is here ascribed to Moses minis-
terially, for that the waters should come out
at his speaking. So in other works of grace,
the ministers of the word are called saviours,
CHAP. XX.
79
gation, thou and Aaron thy brotlier, and speak ye unto the rock
before their eyes, and it shall give forth his water -. and thou shalt
give fortli to tliem water out of the rock ; and tliou shalt give the
congregation and their cattle drink. ^ And Moses took the rod
from before Jehovah, as he commanded him. " And Moses and
Aaron gathered together the church before the rock, and he said
unto them, Hear now, ye rebels, shall we bring forth water for you
out of tliis rock ? " And Moses lifted ap his hand, and he smote
the rock with his rod twice ; and much water came out, and tlie
congregation drank, and their cattle.
*^ And Jehovah said unto Moses and unto Aaron, Because ye
Obad. ver. 21 ; for in the faithful perfoim-
aiice of their office, they both save them-
selves, and those that hear them, 1 Tim. iv.
16.
Ver. 9. — From before jehovah,] Tliat
is, out of the tabernacle ; for so the phrase
importeth, as hi Num. xvii. 7 ; Exod. xvi.
13, 34.
Ver. 10.' — Hear now ye rebels,] As
here he speaketh to the people, who was
bidden speak 'to the rock,' ver. 8; so the
manner of his speech showeth great passion
of mind, more than at other times: and the
scripture noteth, that now the people had
' bitterly provoked his spirit, so that he spake
unadvisedly (uttering his anger) with his
lips/ Ps. cvi. 33. Shall we bring forth
WATER,] A speech of doubting and unbelief,
both in Moses and Aaron, as in ver. 12.
God blameth them because they believed not
in him. So before, when Moses said, ' shall
the flocks and the herds be slain for them,'
&c., he was blamed with this answer, ' Is
the Lord's hand waxed short ? Num. xi. 22,
23. Moses was sore moved against this
latter generation of Israelites, who had seen
so many miracles, and their fathers perished
for rebellion, and yet they were not bettered :
he might fear, lest for their sinning like their
fathers, the Lord would leave them, as he
after speaketh in Num. xxxii. 14, 15.
Ver. 1 1. — Lifted up his hand,] An-
other sign of indignation, being joined with
smiting. Twice,] the doubling of the stroke
showed also the heat of his anger. Sol. Jarchl
(on this place) conjectureth, that he smote it
twice, " because at first it brought forth but
drops, (of water) because God had not bidden
him smite it, but speak unto it." Much
water,] Or, man^ iraters. * He clave the
rocks in the wilderness, and gave drink, as
out of the great deep«, Ps. Ixxviii. 15. The
unbelief of man maketh not the faith of God
without eflect, Rom. iii. 3. Moses and
Aaron believed not God, to sanctify him,
ver. 12; yet he faithfully kept his promise,
and sanctified himself, ver. 13. The con.
gregation drank,] Thus the Lord knew his
people ' in the wilderness^ in the land of
droughts,' Hos. xiii. 5. ' And they thirsted
not, when he led them through the deserts ;
he caused the waters to flow out of the rocks
for them : he clave the rocks also, and the
waters gushed out, Isa. xlviii. 21. The
water out of the rock, besides the refreshing
which it gave unto their bodies, was also a
'spiritual drink, from that spiritual rock
Christ,' 1 Cor. x. 4 ; who being smitten for
our transgressions, Isa. liii ; with the rod of
the law, which worketh wiath, Rom. iv. 15;
from him proceeds the living water, where-
with the Israel of God may quench their
thirst for ever, John iv. 10, 14. For who.
so ' believeth in him, out of his belly shall
flow rivers of living water,' even the waters
of the Holy Spirit, John vii. 38, 39. To
these waters, ' every one that thirsteth ' is
called to come freely, Isa. Iv. 1; Rev. xxii.
17. Their cattle,] That water, which
was both a natural and spiritual refreshing
to the people, is given also to the beasts for
their natural thirst, because the signs and
seals of God's grace are such in respect of the
use of them, to those unto whom they are
sanctified of God for that purpose. So the
waters of Jordan were sanctified for baptism,
unto repentance, and believing sinners. Mat.
iii. 6 ; which out of that use were common
waters. Aud now, not only the Israelites'
cattle, but the wild beasts also of the ivilder-
ness, had benefit by this mercy of God to his
people: whereunto the Lord hath reference,
when he saith by his prophet, ' The beasts
of the field shall honour me, the dragons and
the owls, because I give waters in the wil-
derness, rivers in the desert, to give drink
to my people, my chosen,' Isa. xliii. 20.
Ver. 12. — Ye believed not in me,]
The Chald. expoundeth, ye believed not in
my word. Thus unbelief was here the chief
sin, and cause of other sins, as before in the
people, Num. xiv; so here in Moses and
Aaron, who were both partners in the trans-
gression. And this their sin is called a re-
80
NUMBERS.
believed not in me, to sanctify me, in tlie eyes of the sons of Is-
rael, therefore ye shall not bring this cluirch into the land which I
liave given them. " This is the water of Meribah, because tlie
sons of Israel contended with Jeliovah : and he was sanctified in
them.
" And Moses sent messengers from Kadesh, unto the king of
venly kingdom, Rom. iv. 24, 25; v. 1, 2.
&c. Gal. ii. 16; iii. 43, 14. &c.
Veb. 13.— Of meribah,] That is, oi cuti-
tention or strife ; which the Gr. translateth,
of contradiction ; so called for a memorial of
their sin, and for a warning to ages follow-
ing, not to do the like; whereupon it is said
by David, ' Ilaiden not your heart, as in
Merihah,' Ps. xcv. 8. The same name was
given to the former place in Rephidim, Ex.
xvii. 7. To distinguish between them, the
scripture calleth this, ' Meribah of Kadesh,
in the wilderness of Zin,' Deut. xxxii. 61.
Contended with jehovah,] In that they
contended with Moses, ver. 3. it is accounted
as contention against the Lord himself, as
he told them before, in Exod. xvi. 8. The
Gr. translateth it, reviled before the Lord.
He was sanctified,] Or, he sanctified him-
self in them. Though Moses and Aaron
sanctified him not by faith and obedience,
yet was he sanctified among the people, by
the work of his grace, in giving waters for
their thirst. Or, he was sanctified in them,
that is, in Moses and Aaron, as Thargum
Jonathan explaineth it: for by punishing their
rebellion, he sanctified himself in them ; as
it is written, " That the heathen may know
me, when I shall be sanctified in thee, O
God, before their eyes ;" where it is under-
stood of punishment ; as it followeth, < And
I will plead against him with pestilence, and
with blood, &c. thus will I magnify myself,
and sanctify myself, and I will be known in
the eyes of many nations,' Ezek. xxxviii. 16;
xxii. 23. See also the annot. on Lev. x. 3.
And thus Sol. Jarchi expoundeth it, " in
them, for Moses and Aaron died because of
them ; for when the holy blessed God doth
judgment, &c., he sanctifieth himself before
his creatures ; and so it is said, ' Fearful art
tiiou, O God, out of thy sanctuaries," ' Ps.
Ixviii. 36.
Ver. 14.— Edom,] The Edomites, the
posterity of Esau, who was surnamed Edom,
Gen. XXV. 30 ; xxxvi. 1. This message
which Moses sent unto Edom, and all things
about it following, were done by the direc-
tion and word of God, as appeareth by Deut.
ii. 1, 2, 4, &c. Thv brother, Israel,]
So the whole nation is called, because Jacob,
whose name was called Israel, Gen. xxxii.
28, was natural brother to Esau: and this
title of brotherhood continued long after, as
bellion against the mouth of the Lord, Num.
xxvii. 14 ; and a transgression, Deut. xxxii.
51 ; which word, as R. Menachem here
noteth, im^Weih, falsehood, as in Lev. vi. 2;
it is joined with false denial: and the apostle
saith, ' He that believeth not God hath made
him a liar,' 1 John v. 10. To sanctifv
ME,] Inwardly in the heart by faith, out-
wardly by obedience, to do that which I com-
manded ; and by both to ascribe unto me the
glory of my truth and power. So when it is
said, ' Sanctify the Lord of hosts,' Isa. viii.
13 ; the apostle expoundeth it, 'Sanctify the
Lord God in your hearts,' 1 Pet. iii. 15. In
the eyes,] The Gr. translateth it, before
the sons of Israel. This seemeth to be the
reason of God's severity at this time against
Moses and Aaron, more than before, when
Moses bewrayed also his unbelief,- in Num.
xi. 21 — 23; because he now publicly dis-
honoured God before all the people, (which
did aggravate the sin) whereas the former
time he did it not in their eyes, but in pri-
vate before the Lord. Therefore,] Chaz-
kuni observeth, that this word implieth an
oath. Neither iudeed could Moses' repent-
ance or prayer get this sentence to be re-
versed: for when the Loid hath sworn, he
will not repent, Ps. ex. 4. Ye shall not
BRING,] This chastisement was grievous unto
Moses, so that he besought the Lord that he
might go over, and see the good land ; but
the Lord was wroth with him for the peo-
ple's sakes, and would not hear him, Deut.
iii. 23 — 16. And as God here spake, so it
came to pass ; for Aaron died in mount Hor,
Num. XX. 24 — 28; and Moses on mount
Nebo, after he had seen the land with his
eyes, but might not go over thither, Deut.
xxxiv. The Psalmist saith, 'Thou wast
tinto them a God that forgiveth, and taking
vengeance on their practices,' Ps. xcix. 8.
Moses the minister of the law, though he
guided Israel through the wilderness, to the
borders of the promised land, yet could not
bring the- people there-into, but Jesus ( or
Joshua) his successor, gave them the posses-
sion of it; to signify, that the law (which
' worketh wrath,' Rom. iv. 15.) and tlie
works thereof (by ' which no flesh shall be
justified. Gal. ii. 16.) cannot bring us into
the kingdom of God, but Jesus Christ (who
liath loved us, and given himself for us) giv-
uth us by faith thi; inheritauce of the hea-
CHAP. XX.
81
Edom : thus saith thy brother Israel ; thou knowest all the travel
that hath found us. " And our fathers went down into Egypt,
and we have dwelt in Egypt many days, and the Egyptians did
evil to us, and to our fathers. "* And we cried out unto Jeliovah,
and he heard our voice, and sent an angel, and hath brought us forth
out of Egypt; and behold, we are in Kadesh, a city in the utter-
most of tliy border. '^ Let us pass, I pray thee, through thy
country; we will not pass through tlie fields, or through the vine-
yards, neither will we drink of the water of the well : we will go
by the king's way, we will not turn aside, to the right hand or to
the left, until we have passed thy border. '^ And Edom said unto
him. Thou shalt not pass through me, lest I come out against thee
with the sword, '^ And the sons of Israel said unto him, We will
go up by the high-way ; and if we drink of thy water, I and my
cattle, then I will give the price of it ; only without doing any thing
else, I will pass through on my feet. ^° And he said. Thou shalt
in Obad. ver. 10, 12. Also the law saith,
' Thou shalt not abhor an Edomite, for he is
thy brother,' Deut. xxiii. 7. Travel that
HATH FOUND US,] The ivearisome mokstation
that hath befallen us. See the like phrase
in Exod. xviii. 8 ; Neh. ix. 32.
Ver. 15. — Into egypt,] The history
hereof is in Gen. xlvi. Dwelt,] Heb.
sitten, that is, continued ; in Gr. sojourned.
Many days,] see Exod. xii. 40. Did
E%'iL,] AfHicted with rigorous bondage, and
other cruelty, see Exod. i, &c.
Ver. 16. — We cried out,] As is recorded
in Exod. ii. 23. An Angel,] This was
Christ: see Exod. iii. 2 ; xiv. 19 ; xxiii. 20,
with the annot. Some of the Hebs. under-
stand it of Moses, because the prophets are
called Angels or Messengers, as in Judg. ii.
1 ; 2 Chron. xxxvi. 15,16; Hag. i. 13. In
KADESH, A CITY,] Oi', by Kadesh, to wit, in
the wilderness lying near, and having the
name of Kadesh the city. Num. xxxiii. 36.
The Chald. here and usually nameth it
Rekam.
Ver. 17. — Through thy country,] Be-
cause it was the nearest way: therefore when
Edom revised to let them go through, they
• turned and passed by the way of the wilder-
ness of Moab,' Deut. ii. 8 ; Judg. xi. 17, 18.
The vineyards,] To rob, or make spoil of
any man's goods. Water of the well,]
That is, of the wells, or, of any ivell : the
Gr. translateth, of thy ivcll: meaning either
that they would not drink without paying for
it, as in ver. 19 ; or, that they would drink
of the rivers which were common, not of
wells which were private, and digged of men
for their own use. The kino's way,] That
is, tfie high way, which is common for all to
Vol. II.
pass by, ver. 19. So again in Num. xxi.
22.
Ver. 18 Not pass through me,]
That is, through my country, ver. 17, as
the Chald. explaineth it, through my border.
See the like phrase in Deut. ii. 30; Rom.
XV. 28. Lest i come,] it is a threatening
which the Gr. explaineth, otherwise I will
come : see the annot. on Gen. iii. 3. With
the sword,] The Chald. expoundeth it,
ivith them that kill ivitk the sivord ; the Gr.
in war. It had been the duty of Edom, to
have met their brother Israel ' with bread and
with water in the way,' as God speaketh of the
Moabites, Deut. xxiii. 4 ; but by this un.
kindness the Lord would have his people to
see, how all worldly friends and kindred after
the flesh will fail them, yea, and oppose them,
that their hope and strength may be in him
alone, Mat. x. 21, 22.
Ver. 19. — The high way,] Or causey;
that which before was called ' the king's way,
ver. 17 ; the Gr. here translateth it, the
mountain. The price,] Heb. the sale;
which both Gr. and Chald. translate, the
price. This was so commanded of God,
' Ye shall buy meat of them for money, that
ye may eat: and ye shall also buy water of
them for money, that ye may drink. For
Jehovah thy God hath blessed thee in all the
work of thine hand,' Deut. ii. 6, 7. With-
out doing any thing else,] Heb. without a
word, that is, without any thing ; which the
Chald. explaineth, any evil thing, {or word.)
Ver. 20. — With much people,] Heb.
with an heavy people ; which the Chald. ex^
poundeth, a great army. The scripture con-
firmeth this, as that which in 1 Kings iii. 9.
is written ' an heavy (or weighty) people, is
82
NUMBERS.
not pass tlirougli : and Edom came out against him with much
people, and witli a stronor hand, ^^ And Edom refused to give
Israel, to pass through his border ; and Israel turned aside from
him.
^^ And they journeyed from Kadesli, and the sons of Israel, even
the whole congregation, came unto mount Hor. ^ And Jehovah
said unto Moses and Aaron, in mount Hor, by the border of the
land of Edom, saying. ^* Aaron shall be gatliered unto his people,
for he shall not enter into the land wliicli I have given inito tlie
sons of Israel, because ye rebelled against my mouth at the water
of Meribah.
'^^ Take Aaron and Eleazar his son, and bring them up unto
mount Hor. *^ And strip Aaron of his garments, and put tliem
in 2 Cliron. i. 40, expounded 'a great peo-
ple.' This coming out was to resist Israel by
torce and strong hand, for Edom was afraid
of them, Deut. ii. 4, and trusted not their
words.
Ver. 21. — ToGivE,]That is, to suffer, or to
ffive Israel \e&veto pass, as the Chald.expound-
eth it. Notwithstanding, as they went along
their coast, the Edomites sufl'ered them to buy
Tictuals of them, as appeareth by Deut. ii.
28, 29. Turned aside,] And went along
through the wilderness, and compassed the
land of Edom, Jiidg. xi. 18. ' For the
\ord had rharged them that they should not
lieddle with the sons of Esau, or their pos-
>;ssion,' Deut. ii. 4, 5. So Thargum Jona-
)ian here paraphraseth, "they were com-
manded by the woid of (the God of) heaven,
that they should not wage war with them, be-
rause the time was not yet come, when he
would execute vengeance on Edom by their
hands." Thus Israel suffered patiently the
unkindness of Edom, and obeyed the Lord
herein, though the way which they after went
through the wilderness, was very grievous
unto them, and their souls were discouraged
because ol the same, Num. xxi, 4, 5.
Ver. 22. — Mount hor,] A mount in the
edge of the land of Edom, and the next rest.-
ing place which they came unto from Kadesh,
Num. xxxiii. 37. The name itself signifieth
a mount, for Har in Heb. is a mountain; and
Sol. Jarchi heie explaineth it, " a mountain
upon a mountain:'' Thargum Jonathan nameth
it, " mount Omanos."
Ver. 24. — Gathered unto his people,]
That is, die, and be buried, and his soul be
among ' the spirits of just men made perfect,'
as Heb. xii. 23. Gatliering signifieth here
taking away by death, as in ver. 26, and in
sa. Ivii. 1, ' merciful men are gathered, that
i--, taken away:' and that which is gathered,
i-i the spirit of man, as in Ps. civ. 20, thou
gatherest their spirit, they give up the ghost,
and return unto their dust. The people
mean the fathers deceased, as is spoken of
David in Acts xiii. 36, and in Judg. ii. 20,
all that generation were gathered unto their
fathers. So his people here, are Aaron's
godly foiefathers : as David desireth the
contrary, ' Gather not my soul with siimers,'
Ps. xxvi. 9. See the annot. on Gen. xxv. 8.
Rebelled against biy mouth,] That is,
against my word, as the Chald. expoundeth
it: the Gr. saith, ye provoked me. See be-
fore on ver. V?..
Ver. 26 — Strip aaron,] Or, disarray
Aaron of liis garments, meaning of his priestly
robes, the garments of holiness, which Moses
had made him 'for honour; and for beautiful
glory,' Exod. xxviii. 2, and which at his con-
secration to the piiesthood Moses had put
upon him, Lev. viii. 7 — 9. So Thargum
Jonathan expoundeth it," strip Aaron of the
honourable garments of the priesthood." The
taking off of these garments, and putting
them upon Eleazar, signified the taking away
of his office and dignity, and giving the same
to another: as by a like similitude God said
unto Shebna the treasurer, ' I will drive thee
from thy station, and from thy state shall he
pull thee down. And it shall be in that day,
that I will call my servant Eliakim, the son
of Hilkiah, and I will clothe him with thy
robe, and strengthen him with thy girdle, and
I will commit thy government unto his hand,
and he shall be a father to the inhabitants of
Jerusalem,' &c. Is. xxii. 15, 19 — 21. As
by Aaron's offering for his own sins first, and
then for the sins of the people, Lev. xvi. 6,
11, 15, the Holy Spirit showed the inability of
the legal priesthood (in comparison with
Christ's) to reconcile men unto God, Heb.
vii. 26. — 28, so by this disarraying and
death of Aaron, he signified the disantilling
of that priesthood, ' for the weakness and un-
profitableness thereof,' Heb. vii. 11 — 18.
When therefore the same hands of Moses,
CHAP. XX.
83
upon Eleazar his son, and Aaron shall be gathered and shall die
there. " And Moses did as Jehovah commanded, and they went
up into mount Hor, in the eyes of all the congregation.
^^ And Moses stripped Aaron of his garments, and put them upon
which had put on the garments, did pull
them off, and now at this time for the sin
which the high priest had committed, ver.
12, Deut. xxxii. 50, 51, they and all the
people were taught to expect a better priest-
liood of the Son of God, ' who is perfected for
evermore,' Heb. vii. 2S. Eleazar his
SON,] This was a comfort to all, especially to
Aaron the father, that the priestly function
ended not with the death of the priest, but
was derived to his posterity, and so continued
through all ages, till Christ came, who is ' a
priest for ever, after the order of Melchise-
dek the true Eleazar, that i--, the help of
God ; who is made, not after the law of a car-
nal commandment, but after the power of an
endless life,' Heb. vii. 11, 16. Wherefore
to signify the continuance of his grace and
love to the church, God promised that ' the
priests the Levites should not want a man
before him, to offer burnt-offerings and to
kindle meat-uffeiings, and to do sacrifice con-
tinually,' Jer. xxxiii. 18. So Aaron did be-
hold in the clothing of his son, a type of his
own, and of all Israel's salvation, that his
death might not be bitter unto him, but he
might depart in peace, because his eyes did
see (though as afar off) the salvation of God,
as Luiie ii. 29, 30. Shall be gathered,]
Unto his peoples, ver. 24. And shall die,]
He tliit before in the work of his priesthood,
' made atonement for the people, and stood
between the dead and the living, and the
plague was stayed,' Num. xvi. 47, 48, now
dietli himself, for his own sin: an evident
demonstration of the insufficiency of the
Levitical priesthood. Whereupon the apostle
teaclieth, that ' they were many priests, be-
cause they were not suffered to continue by
reason of death. But Christ, because he
continueth ever, hath a priesthood which
passeth not from one to another: wherefore
he is able also to save them to the uttermost,
that come unto God by him, seeing he ever
liveth to make intercession for them,' Heb.
vii. 23—25.
Vek. 28. — Moses stripped aaron,] The
actions of Moses signified the effects of his
ministry and law, 2 Cor. iii. 13. Whereas
thereore he unvested Aaron, by reason of
sin and death which was to ensue, it showed
that no priest who was a sinner, and under
the power of death, could satisfy the justice
of the law, and avoid the wrath of God: so
the legal priesthood now might say, ' He
hath stript me of my glory, and taken the
crown from my head,' Job xix. 9. Again in
putting the priestly garments upon Eleazar
(who was before tiis, ' the prince of the
princes of the Levites,' Num. iii. 32,) he
signified, that ' the law had a shadow of good
things to come, Heb. x. I, and therefore the
blessings figured thereby, should not be frus-
trated, but continue under hope by succes-
sion, till He should com.; nnto whom the right
of the high priesthood belonged, even 'the
branch that should build the temple of the
Lord, and should bear the glory, andsitand rule
upon his throne, and shoind be a priest upon his
throne, and the counsel of peace be between
them both,' Zach. vi. 12, 13; J^r. xxxiii.
18. Thus the law was a ' schoolmaster unto
Christ,' Gal. iii. 24. It may also be observ-
ed, how among the Gentiles, their prophets
and prophetesses, who did wear some orna-
ments and ensigns of their dignity, used
solemnly to put them oil before their death,
as resigning them up unto God, and judging
it an unmeet thing to die in them, as appear-
eth by the example of Cassandra, in the
Greek poet .^schylus, and of Amphiareua
the prophet, in Statins Papinius, Thebaid. 7.
Top of the mountain,] Things that were
very memorable and significative, are often
noted in scripture to be done on mountains,
as being conspicuous, remarkable, and imply,
ing high and heavenly mysteries. So the
ark of Noah rested on mount Ararat, Gen.
viii. 4. Abraham sacrificed his son on
mount Moriah, Gen. xxii. 2, &c. ; as the
Son of God was sacrificed on Calvary, Luke
xxiii. 33. The law of Moses was given
upon mount Sinai, Exod. xix.; the law of
Christ came from mount Zion, Mie. iv. 1, 2;
and on a mountain he preached the gospel,
and expounded the law. Matt. v. 1, &c.
Ezekiel in a vision was showed the city called
' Tlie Lord is there, upon a very high moun-
tain,' Ezek. xlii. &c.; xlviii. 3!). John was
also showed the same city upon a great high
mountain, Rev. xxi. 10, &c. Moses him-
self on the mountain of Nebo, viewed all the
promised land, and died there, Deut. xxxiv.
1 — 5, and was with Christ when he was
transfigured, and spake of his death, upon an
high mountain, Malt. xvii. 1—3; Luke ix.
30, 31, and now he was with Aaron at his
death, and translation of the priesthood from
him unto Eleazar, where he also beheld the
Levitical priesthood afar off, and so the trans-
lation of it, and of the law thereof, unto
Christ, whose day he desired, Heb. xi. 12.
84
NUMBERS.
Eleazar his son ; and Aaron died tliere in tlie top of the mountain :
and Moses and Eleazar came down from the mountain. ''^And all
the congregation saw that Aaron had given up the ghost : and
they wept for Aaron thirty days, even all the house of Israel.
Ver. 29. — Saw that aakon had given
ap THE GHOST,] seeing is here iov perceiving
by knowledge and understanding, as by the
relation of Moses and Eleazar, as also that
Aaron came not down with them. ' So
Jacob saw that there was corn in Egypt,
when he heard thereof,' Gen. xlii. 1 ; Acts
vii. 12. The people ' saw the voices,' Exod.
XX. 18, and sundry the like. Here also they
might see the hand of God, chastising their
sin upon Aaron, who died not only for his
own transgression, but for their sakes,' as
Moses after speaketh of himself, ' The Lord
was wroth with me for your sakes,' Deut. iii.
26, yet in beholding his priesthood continued
in liis son, they might also behold God's
mercy towards them in Christ, who should
perfectly reconcile them unto God, when the
priesthood of the law, which now began to
die away, should utterly be abolished. They
WEPT,] That is, thei/ mourned. For public
persons, the whole congregation mourned, as
here for Aaron, so for the death of his sons,
Lev. X. 6, and for the death of Moses, Deut,
xxxiv. 8. Thirty days,] See the aniiot. on
Gen. 1. 10. Mourning for the dead is hon-
ourable, and here the people mourn for Aaron
thirty days, whom they had dishonoured by
rebelling against him forty years. So long
also they wept for Moses, Deut. xxxiv. S,
and it is the lot of many of the servants of
God, to have more honour after their death,
than in their life. As Mary the sister, the
prophetess of Israel, died in the first month,
ver. 1, so Aaron the high priest died ' in the
first day of the fifth month, in the fortieth
year after their coming out of Egypt, when
he was 123 years old,' Num. xxxiii. 38, 39.
His burial also (though here omitted) is
spoken of in Deut. x. 6.
CHAP. XXI.
1. The Canaanites fight with Israel, and take some of them captive
hut Israel hy a vow, obtain help of God, and destroy them and their
cities. 4. The people murmuring because of their wants in the rvay,
are plagued imth fiery serpents. 7. Tliey repenting, are healed by a
brazen serpent. 10. Sundry journeys of the Israelites. 16. Their
song at Beer, for mater, which God gave them. 21. They requesting
passage through the Amorites' country are denied it. 24. Israel van-
quisheth them, and Sihon their king, and possesseth their cities. 27.
Proverbs or prophecies of Sihon' s overthrow. 33. Og, king of Bashan,
fighteth against Israel^ and is also vanquished, and Israel
his land.
And the Canaanite the king of Arad, which dwelt in the
south, lieard tliat Israel came the way of the spies : and lie fouglit
Ver. 1.— King of arad,] Arad seemeth
to be the name of the city where the king
reigned, as in Jos. xii. 14, and so the Chald.
here explain it. In the south,] The south
part in the land of Canaan, Num. xxxiii. 40
The way of the spies,] Or, the ivay of
^tharim, as the Gr. version retaineth the
Heb. name, as proper; and it might be a way
so caMed, and well known in that time. But
the Chald. translateth it, the tvay of the
spies} meaning that they came towards
Canaan, after they had been turned back to-
wards the Red sea, Num. xiv. 25, and had
been at Ezion-gaber, Num. xxxiii. 35, they
returned towards Canaan again, along by
Edom's coast, to come unto the land which
the spies had searched, Num. xiii. A cap-
tivity,] That is, some captives, or prisoners.
So captivity is used for captives, or people
taken in war. Num. xxxi. 12; Judg. v. 12;
2 Chrou. xxviii. 5, and often: as 'poverty,'
for a company of poor people, 2 Kings xxiv.
10; and 'spoil,' for spoiled people, Amos v.
9 ; ' thanksgivings,' for a company of tharks-
CHAP. XXI.
80
against Israel, and took captive of them, a captivity : ' And Is-
rael vowed a vow unto Jehovah, and said. If giving thou wilt
give this people into my hand, then I will utterly destroy tlieir
cities. ^ And Jehovah hearkened to the voice of Israel, and gave
up the Canaanite, and they utterly destroyed them and their
cities : and he called the name of the place Hormah.
* And they journeyed from mount Hor, by the way of the red
givers, Neh. xii. 31 ; and many the like.
Tlie Canaanites having heard of the over-
throw which was given Israel, thirty -eight
years before, Num. xiv. 45; and of the hand
of God against them so long in the wilder-
ness, were hardened and emboldened to en-
counter them now when they heard again of
their coming ; and Satan endeavoured hereby
to discourage Israel, that as their fathers
through unbelief being afraid, entered not
into the promised land, Deut. i. 27, 32, 35;
so the children also might be deprived.
And God, for a chastisement of their sins, and
for the trial of their faith, suffereth the enemy
at first to prevail, that his people might know
that they should not conquer the land by their
own strength or for their own worthiness,
Ps. xliv. 3, 4 ; Deut. ix. 4.
Ver. 2. — Vowed a vow,] calling upon
God for help, and religiously promising to
devote unto him their enemies and all their
substance. See the annot. on Gen. xxviii.
20. If giving thou wilt give,] That is,
if thou wilt indeed give; and it implieth a
prayer, which often is uttered after this man-
ner: as, ' Jabez called on the God of Israel,
saying. If blessing thou wilt bless me,* &c.
1 ChroQ. iv. 10. Utterly destroy,] Or,
devote ; in Gr. anathematize ; things devoted
after this manner, the persons were to die,
their goods confiscate to the Lord, Lev. xxvii.
28, 29. So when Jericho was devoted, the
people and beasts were killed, the city burnt,
the goods carried into the Lord's treasury,
Jos. vi. 17, 19, 21, 24.
Ver. 3. — Hearkened to the voice,]
That is, as the Chald. explaineth it, received
the prayer of Israel. Gave up the Can-
aanite,] To wit, into their hand, as the Gr.
here repeateth from ver. 2. They utterly
destroyed] Heb. he utterly destroyed or de-
voted, speaking of Israel, as of one body.
But how could they, being so far ofi" in the
wilderness, destroy their cities, lying within
Canaan, Num. xxxiii. 40 ; into which they
came not, till after Moses' death? It seem-
eth the accomplishment of this vow was per-
formed long after, when they were come into
the land. For the king of Arad is reckoned
for one of those that Joshua conquered, Jos.
xii. 14. See also Judg. i. IC, 17. They
now conquered the Canaanite's army that
came out against them, and devoted the
spoils which they took ; and when their cities
came into their possession, they utterly de-
stroyed and devoted them, and so paid their
vow, which now they promised. He
CALLED,] Or, they called, meaning Israel,
unless it be applied in special to Moses.
The Gr. translateth, they called. Hor-
mah,] Or Chormah ; in Gr. Anathema, that
is, devotement, or utter destruction. By this
name they both set up a memorial of God's
mercy, who gave their enemies into their
hand ; and of their duty, to keep the vow
which they had promised.
Ver. 4. — To compass the land,] Be-
cause Edom had denied them passage through
it, Num. XX. 18, 21, by reason whereof their
travel was increased. Soul of the people
WAS shortened,] Or, ivas straitened, that
is, tvas grieved, or discouraged. This word,
when it is applied to the hand, signifieth in-
ability, as in Num. xi. 23 ; Isa. xxxvii. 27;
2 Kings xix. SG , unto the soul (as in this
place) it meaneth grief, vexation, or discom-
fort; so in Judg. xvi. 16. Samson's soul
was shortened, i^that is, vexed) unto death ;
and in Judg. x. 16, the Lord's soul was
shortened, (that is, grieved) for the misery of
Israel: and sometimes it is with a kind of
lothing, as in Zach. xi. 8 ; ' my soul was
shortened for them,' that is, lotked them.
A like phrase is of the shortness of the spi-
rit, which also signifieth anguish, trouble
and vexation, as in Exod. vi. 6 ; Job xxi.
4 ; and want of power, as in Mic. ii. 7. The
Gr. here translateth, the people wire feeble-
minded, or of small soul, or courage. Be-
cause of the way,] Or, in the way: but
m often noteth the cause of a thing ; as, the
Lord's ' soul was grieved in (that is, for, or
because of) the misery of Israel,' Judg. x.
16, or according to the like phrase in Zach.
xi. 8 ; their soul lothed the way, both for
the longsomeness of it, and for the many
wants and troubles that they found therein,
as in ver. 5. So the Gr. interpreteth it,/or
the way : and Sol. Jarchi in like manner,
saying, " Because it was heard unto them,
they said, we were now near to enter into
the land, and we turned backward; so our fa-
thers turned, and lingered thirty-nine years
unto this day ; therefore their soul was short-
NUMBERS.
sea, to compass the land of Edom ; and the soul of the people
was shortened, because of the way. ^ And tlie people spake
against God, and against Moses, Wherefore have ye brought us
up out of Kgypt, to die in the wilderness? for there is no bread,
neither is there water, and our soul lotheth this light bread.
® And Jehovah sent among the people fiery serpents, and they bit
ened for the afflictions of the way." This way
into the land of promise, figured the way into
the kingdom of God, through the wilderness
of this world, ' the wilderness of peoples,' as
in Ezek. xx. 35 ; into which kingdom we
cannot enter, but 'through much tribulation,'
Acts xiv. 22 ; ' because the gate is strait,
and the way is narrow that leadeth unto life,'
Mat. vii. 14; and we are to go 'through
fire and through water,' Ps. Ixvi. 12. The
discouragement of this people, showeth hu-
man frailty and infirmity, through want
of faith and patience: for as they erred in
heart, and knew not the Lord's ways, Ps.
xcv. 10, so many, ' when tribulation or per-
secution ariseth because of the word, by and
by they are ofTended,' Mat. xiii. 21.
Ver. 5. — Spake against god,] The
Chald. expoundeth it, murmured before the
Lord, and contended with Moses, and so in
ver. 7. This was their wonted carriage, in
their tentations: see Exod. xiv. II ; xv. 24 ;
xvi. 2, 3 ; xvii. 2, 3 ; Num. xi. 1, 4, 6 ;
xvi. 13, 14; XX. 3—3. By God here is
meant Christ, the Angel of God's face or
presence, in whom his name was, Exod. xxiii.
20, 21 ; Isa. Ixiii. 9 ; as the apostle openeth
this place, saying, • Neither let us tempt
Clirist, as some of them also tempted, and
were destroyed of serpents,' 1 Cor. x. 9.
This light bread,] Meaning manna; as
the Ciiald. explaineth it, this manna the
light meat : in Gr. this vain (or empty) bread.
So they call it, either because it was light of
digestion, that they felt it not in their hot
stomachs ; or in contempt, counting it base
and vile, in comparison with other meats:
See Num. xi. 5, 6, 8. This manna being
rained upon them from heaven, Ps. Ixxviii.
23, 24, was both corporal and spiritual food
unto them, a figure of the hidden manna,
which Christ feedeth his people with, unto
life eternal. Rev. ii. 17; Job vi. 48 — 51.
So the contempt thereof, was the contempt
of Christ and his grace: and into this sin do
all they fall, that lothe and leave Christ and
his gospel, for the momentary pleasures of
this life ; ' the enemies of the cross of Christ,
whose end is destruction, whose God is their
belly, and whose glory is in their shame, wiio
mind earthly things,' Phil. iii. 18, 19.
Ver. 6— Fiery serpents,] Or, bttrninj
serpents, as the Chald. translateth: the Gr.
in tliis place calleth them deadly (or kiUing)
serpents. In the Heb. they are named sera-
phim, that is, burners, because when they
bite a man, he bunieth with extreme heat
and thirst, it may be also in respect of their
colour, for some serpents are of a fiery colour;
Nicander in Theriacis. Of the Heb. saraph,
the Gr. by changing the order of letters,
have borrowed the name prester, which is a
kind of venomous serpent, called also dipsas,
and causon; of which it is reported, that who
is stung therewith, he hath such a vehement
thirst, " that he cannot be satisfied, but is
tormented with it continually, and though he
drink never so largely, yet is he presently as
thirsty as before. And again, that the bit-
ings of these serpents were left of the most
ancient (physicians) as altogether incurable,"
Dioscorid. lib. vi. cap. 38, 40. They are
said to be like unto vipers, but their bit-
ing more hurtful ; for the heart of a man is
inflamed with their biting, and his lips are
parched and dry with thirst, as Nicander
writeth of them. Sol. Jarchi saith, " they
are called seraphim (burners) because they
burned men with the venom of their teeth."
The prophet Isaiah mentioneth ' the flying
fiery serpent,' in Is. xiv. 29; xxx. 6, where-
by it seemeth to be a kind of serpent with
wings. With these and other serpents, the
wilderness through which they went, did
abound, as Moses showeth in Deut. viii. 15,
but God, who guided them through it, kept
them from hurting his people, till now for
their sin, he gave them power to bite and
kill them: as he saith elsewhere, 'I will
command the serpent, and he shall bite
them,' Amos iii. 9. Here also there was a re-
tnembrance of the first sin that came into
mankind by the serpent, and the death that
followed thereupon. Gen. iii. ; for as the
venom of the serpents killeth the body, so
the venom of satan, which is sin, killeth both
body and soul: and as the serpent biting any
one part, the venom and contagion spreadeth
over all the body, and killeth the whole man,
so the poison of sin, which entered by one
man, hath infected and killed all the lump of
mankind, Rom. v. 15 — 18. Died,] The
judgments of God are both inevitable and in-
curable of man, Jer. viii. 17; Amos v. 19 —
23; ix. 1—3; Deut. xxviii. 27. And as
no salve or medicine could heal the bodies of
those that were bitten : so can no work of
man cure the biting of that old serpent or
CHAP. XXI.
87
tlie people, and much people of Israel died. ' And the people came
to Moses, and said. We have sinned: for we have spoken against
Jehovah, and against thee ; Pray unto Jehovah, that he take away
the serpents from us ; and Moses prayed for the people. * And
stitig of sin, but the venom thereof rageth
and reigneth, tormenting the conscience unto
death, Rom. v. 12, 14.21; iii. 20.
Ver. 7. — We have sinxed,] The afflic-
tions which God layeth upon his people, are a
meaa (through his grace) to bring them to the
sight and acknowledgment of their sins, and
seeking unto him, as it is said, ' When he
slew them, then they sought him: and they
returned, and inquired early after God,' Ps.
Ixxviii. 34. Yea, the wicked are often forced
hereby, to confess and seek help of God, as
did Pharaoh, Exod. ix. 27, 2S. That he
TAKE AWAY,] Or, and let him take away the
serpents; in Heb. the serpent, put for the
multitude of them; as in Exod. viii. 6, the
frog, is ior frugs, and in Exod. viii. 17, the
louse, for lice, and many the like. They de-
sire the removing of the punishment, after
repentance and confession of sin; without
which, plagues are not only continued, b\it
increased, Lev. xxvi. 21, 23, 24, 28. Hovv-
beit God did not presently take away the ser-
pents, but gave a remedy for such as were
bitten, ver. 8, 9. Moses prayed,] As at
other times, so still he showeth himself an
example of meekness, unmiadfulness of in-
juries, and readiness to forgive the wrongs
done unto him. Thus Samuel also did in
like case, and said, ' Far be it that I should
sin against the Lord, in ceasing to pray for
you; but I will teach you the good and the
right way,' 1 Sam. xii. 19, 23
Ver. 8. — Make thee a fiery serpent,]
Or, a burning serpent, Heb. saraph, which
the Gr. translateth, a serpent: hereby is
meant, * a serpent of brass,' ver. 9, a simili-
tude of one of those fiery serpents, a figure
of Christ, as himself hath opened it, saying,
' As Moses lifted up the serpent in the wildei-
ness, even so must the Son of man be lifted
up,' John iii. 14. For as this had the simi-
litude of a serpent, but had no venom ; so
Christ had the similitude of a sinful man,
'yet without sin,' Heb. iv. 15. Upon a
POLE,] Or, /or a sign; the original nes signi-
fieth an ensign or banner lifted up on high,
and is here by the Gr. and Chald. translated
a sign, meaning a pole or perch, which is
usually set up for a sign or signification of
something. And hereupon our Saviour useth
the word of * lifting up,' or ' setting on high,'
in John iii. 14, meaning of his cross, npon
which he was lifted up at his death, or of the
preaching of him crucified: as elsewhere he
likewise saith, ' When ye have lifted up the
Son of man,' John viii. 28; and again, when
he signified ' what death he should die,' he
said, 'And I, if I be lifted up from the
earth, will draw all men unto me,' John xii,
32. So the setting of this serpent on a pole
or sign, was a figure unto them of Christ to
be crucified, and preached unto the world for
salvation. When he looketh upon it,
shall live,] Or, then he shall see (or look
upon) it, and he shall live; so implying both
a commandment and a promise. And this
was the reason of the putting it upon a pole,
that the people which were far ofT might pre-
sently see it, every man from his place. As
the serpent lifted up, was a figure of Christ;
so the looking upon it signified faith in
Christ, as it is wTitten, ' At that day shall a
man look to his Maker, and his eyes shall
have respect to the holy One of Israel,' Is.
xvii. 7. And thus our Lord himself ex-
poundeth it, ' As Moses lifted up the serpent
in the wilderness, even so must the Son of
man be lifted up; that whosoever believeth
in him should not perish, but have eternal
life,' John iii. 14, 15. Likewise among the
Hebs. Thargum Jonathan explaineth it thus,
" He shall look upon it and live, if his heart
be attent unto the name of the word of the
Lord." And Sol. Jarchi saith, "when they
submitted their heart unto their Father which
is in heaven, they were healed, otherwise
they perished." Shall live,] That is,
shall be healed, and have his life and health
continued; as in Is. xxxviii. 21, 'he shall
live,' that is, shall recover, or be cured.
And by this recovery and continuance of na-
tural life, was figured life eternal to all that
believed in Christ, John iii. 15, who is 'the
root of Jesse, standing up for an ensign of the
people, whereunto the nations should seek,'
Is. xi. 10. And the work of grace was
hereby lively signified. As they that were
bitten with these serpents, if they looked
upon their sores, and not to the sign erected
of God, they died: so they that are bitten
with sin, if they fix their eyes thereon,
though with repentance, and look not unto
Christ, do despair and die, Matt, xxvii. 3 —
5. As they, if they sought to surgeons or
physicians, or used salves or medicines of
their own or others, perished: so whosoever
seeketh to any but Christ, or endeavoureth by
his own works or sufferings to have life with
God, dieth in his sins, John viii. 24; Gal.
V. 4. As the brazen serpent was an unlikely
thing in human reason, to heal such deadly
S8
NUMBERS.
Jehovah said unto Moses, Make thee a fiery serpent, and put it
upon a pole ; and it shall be, that every one that is bitten, when
he looketli upon it, shall live.
^ And Moses made a serpent of brass, and put it upon a pole •,
and it was, that if a serpent had bitten a man, when he beheld the
serpent of brass, he lived.
" And the sons of Israel journeyed, and encamped in Oboth.
" And they journeyed from (Jbotli, and encamped in Ije Abarim,
in the wilderness which is before Moab, toward the sun-rising.
wounds: so 'Christ crucified, is unto the
Jews a stumbling-block, and unto the Greeks
foolishness; but unto them which are called,
both Jews and Greeks, Christ is the power of
God, and the wisdom of God,' ] Cor. i. 23,
24.
VeR. 9. A SERPENT OF BRASS,] Which
metal, besides that it is of a fiery colour,
Ezek. i. 7; Rev. i. 15, and so might resem-
ble the colour of the serpents; it is also
strong and durable, and in that respect might
figure out the strength of Christ, who was
enabled by the power of the Godhead to en-
dine and overcome all his tribulations, other-
wise than any man could: whereupon Job
saith in his sorrows, ' Is my strength the
strength of stones? or is my flesh of brass?'
Job vi. 12. But unto the prophet Christ
showed himself ' a man, whose appearance
was like the appearance of brass,' tzek. xl.
3. Upon a pole,") Or, for a sign, as in ver.
8. This was the work of Moses; whereupon
it is said, • As Moses lilted up the serpent in
the wilderness,' John iii. 14, and it signified
how 'Moses' law was our schoolmaster unto
Christ, that we might be justified by faith,'
Gal. iii. 24, by his writings, Christ is lifted
up as an ensij;n unto all peoples, for he wrote
of Christ, John v. 46, and by the rigour of
his law, which urgeth satisfaction for sin,
and curseth all transgressors, Christ was
lifted u|) upon the cross, ' God sending his
own Son in the likem ss of sinful flesh,' who
by his sacrifice 'for sin, condemned sin in
tlie flesh.' Gal. iii. 10—13; Rom. viii. 3.
If a serpent,] Or, as the Gr. translateth,
when a serpent hit a man} so that the serpents
were not taken away from the people, as tliey
desired, in ver. 7, but continued still as a
chastisement, to nurture the disobedient
people: only God provideth a remedy to heal
the repentant and believing sinners. Where-
fore also the brazen serpent was not left
standing in that place, but they carried it
along through tiie wilderness, even into the
land of Canaan, where it continued many
years, 2 Kings xviii. 4. Such is the work of
grace towards us in tliis life, for neitlier are
our sins utterly taken from us in this life, but
we have forgiveness of them by the blood of
Christ, 1 John i. 7 — 10; Jam. iii. 2: neither
are our tentations and afflictions wholly re-
moved, though we beseech the Lord there-
fore ; but we receive grace from him, which
is suflicient for us, and his ' strengtli is made
perfect in weakness,' 2 Cor. xii. 7 — 9.
When he beheld,] Or, and if he beheld
(or looked unto) the serpent of brass, then he
lived: where Thargum Jonathan addeth again,
" and directed his heart to the name of the
word of the Lord, then he lived." And the
author of the Book of Wisdom, speaking of ,
this serpent, (which he calleth 'a sign of sal-
vation') saith, 'He that turned himself to-
wards it, was not saved by the thing that he
saw, but by thee [O God] that art tiie
Saviour of all,' Wisdom xvi. 6, 7. This
showeth the truth of God's promises and
signs, that they give life to them that obey
and believe in Christ: and when God pro-
miseth to pour out the Spirit of grace upon
his people, it is with these words, ' They
shall look upon me whom they have pierced,'
Zed), xii. lo. Thus 'the just shall live by
his faith,' Hab. ii. 4, and he that heareth the
word of Christ, and believeth on him that
sent him, ' hath everlasting life, and shall not
come into condemnation, but is passed from
death unto life,' John v. 24. ' For the
wages of sin is death ; but the gift of God is
eternal life, through Jesus Christ our Lord,'
Rom. vi. 23.
Ver. 10 — Oboth,] Of these places and
journeys, see Num. xxxiii., where they are
reckoned in order ; for here some are named,
and others omitted.
Ver. 11. — Before Moab,] Before the
Moaliites' country. The posterity of Moab
and Ammon the sons of Lot, Gen. xix. 36
— 38, had vanquished the giants (called
Emims and Zamzummims) which before
dwelt in those parts, and succeeded them,
and dwelt in their stead, Deut. ii. 10, 11,
20, 21. Through the wilderness, along by
their coasts did Israel pass, but were forbid-
den to war with them, or with the Edomites.
Deut. ii. 5, 9, 19.
CHAP. XX
80
'^ From thence they journeyed, and camped in tlie valley of Zared.
'^ From thence they journeyed, and camped on tlie other side of
Arnon, which is in the wilderness, which cometh out of the border
of the Amorite ; for Arnon is the border of Moab, between Moab
and the Amorite.
" Wherefore it is said in the book of the wars of Jehovah, Va-
heb in a whirlwind, and the brooks of Arnon. '^ And the stream
of the brooks which declineth to the situation of Ar, and leanetli
upon the border of Moab. "^ And from thence to Beer, that is, the
Ver. 12. — The valley of zared,] Or, usually signifieth whirlwind or storm) to lie
the bourn of Zared, or Zered: which word
bourn (as also the Heb. nachal) is both a val-
ley, and a river running through a valley:
and so this Zared was a river or brook also,
over which Israel passed: see Deut. ii. 13.
Ver. 14 It is said,] Heb. it shall be
said. The time to come, noteth a continued
or common saying; so he speaketh as of a
known speech. The book,] Or, the narra-
tion, (the rehearsal) of the wars of Jehovah:
what book this was, is uncertain; whether
some writing of Israel, not now extant; or,
some writing of the Amorites, which con-
tained songs and triumphs of their king Si-
hon's victories ; out of which Moses may
cite this testimony, as Paul sometimes doth
out of heathen poets, Acts xvii. 28; Tit. i.
12. Vaheb,] This is thought by some to be
the name of the king of Moab, whom Sihon
vanquished, ver. 26, by others, to be the
name of a place or city. The Gr. interpreters
here mistaking a Z T for a V 1 (which in
Heb. are one like another) read it Zoob, and
give this sense, " Therefore it is said in the
book, The war of the Lord hath set on fire
(or burned) Zoob, and the brooks of Arnon."
The Chald. paraphrast (whom others also
follow) taketh it for no proper name, but ex-
poundeth it thus: " The wars that the Lord
did at the Red sea, and the mighty works at
the brooks of Arnon." In a whirlwind,]
Or, luith a tempest} understand, the Lord (by
the war of Sihon against Moab) hath con-
sumed Faheb in a whirlivind, or ivith a tem-
pest. So wars are often set forth by the simili-
tude of fire, tempest, whirlwinds, and the
like; as, ' I will kindle a fire in the wall of
Rahab, and it shall devour the palaces there-
of, with shouting in the day of battle, with a
tempest in the day of the whirlwind,' Amos
i. 14, and, Thou shalt be visited of the Lord
of hosts with thunder, &c. with whirlwind
and tempest, and the flame of devouring fire,'
Is. xxix. 6, and again, ' The Lord will come
with fire, and with chariots like a whirlwind,'
Is. Ixvi. 15. So in Nah. i. 3; Is. v. 28;
Jer. iv. 13. And thus the Gr. explaineth
it, "The war of the Lord hath set Zoob on
fire." Some take the Heb. supkah (which
Vol. II.
here the name of a place, the same that is
called suph in Deut. i. 1, which also is the
name of the Red sea, as is noted on Exod. x.
9, so the Chald. interpreteth it, the Red sea.
And the brooks,] Or, the bourns of Arnon,
to wit, the Lord hath consumed, or (as in
ver. 2S,) the flame hath consumed the bourns
of Arnon. It may also be expounded, " The
Lord warred with Vaheb in a whirlwind, and
with the brooks of Arnon." Moses intend-
eth by this testimony, to show how the Is-
raelites had right to this country: for it being
sometimes Moab's land, with whom Israel
might not meddle, Deut. ii. 9, the Lord had
before Israel's coming, stirred up the spirit
of Sihon king of the Amorites, to fight
against the king of Moab, and to take this
part of his country from him, as is after
mentioned, Num. xxi. 28, 29. Then Israel
coming, and being commanded of God to war
against the Amorites, Deut. ii. 24, took it
again out of Sihon 's hand, and so became law-
ful possessor of this land by conquest. This
right Jephthah defended for Israel, when
after many years the Ammonites (brethren
to Moab) required these lands to be restored
again; see the story in Judg. xi. 12, 13 —
27. For the Moabites and Ammonites were
neighbours; and Chazkuni noteth on Num.
xxi. 23, that, " As Sihon had taken the land
of Moab on the south side, from Jordan unto
the river Arnon; so he had taken on the
north-side, the land of the sons of Ammon
unto Jabbok: and for this cause it was un
lawful for Israel (to possess it:) and this is
that which our doctors have said, Moab and
Ammon were purified by Sihon."
Ver. 15. — And the stream,] Or, the
shedding the effusion of the brooks. This
ver. seemeth to be a continuance of the former
testimony out of the book of the wars of Jehovah,
to show the limits and bounds of this country
which Sihon had won, and how it was distin-
guished from Moab's land. Ar,] A city of
Moab, ver. 28, called inGr. Er. Leaneth
upon the border,] That is, as the Gr. ex-
plaineth it, lieth by, or is adjoined to the bor-
ders of Moab.
Ver. 16. — Froim the.xce to beer,] Or,
M
90
NUMBERS.
well whereof Jehovah said unto Moses, Gather together the people,
and I will give them water.
" Then sang Israel this song. Spring up, O well ; answer ye unto
it. ^^ The well, the princes digged it, the nobles of the people
to the well ; for so Beer signifieth; and the
Gr. traiislateth it, from thence the well (or
pe7.) Some unrlerstand here, from thence
they journeyed to Beer: the Chald. paraphrast
expoundeth it, " from thence was given unto
them the well." Of this Beer there is no
mention among the journeys of the people in
Num. xxxiii. I avill give them water,]
The Gr. addeth, water to drink. The Lord
who before had suffered the people to thiist,
and gave them water when they muimured
against him, Exod. xvii. ; Num. xx. ; doth
now of his grace give them a well of water,
when they murmured not, to leach them to
depend upon him hy faith, for ' they that
seek the Lord shall not want any good thing,'
Ps. xxxiv. 10. Wherefore the people were
to be assembled, that ail might behold the
goodness of God, and sing his praise. And
this water of the well had also a like spiri-
tual signification, as the waters of the rock ;
far as ' the rock was Christ,' 1 Cor. x. 4;
so the well figured him, who is ' the fountain
of the gaidens, the well of living waters.'
Song iv. 15 ; and the waters signified ' the
Spirit, which they that believe on him shall
receive,' John vii. 38, 39; Is. xliv. 3; of
which water, ' whosoever drinketh, shall
never thirst, but the water that Christ shall
give him, shall be in him a well of water
springing up into everlasting life,' John iv.
14. This grace he promised of old to his
people, saying, ' the poor and needy seek
water, and there is none ; their tongue fail-
eth for thirst: I Jehovah will hear them, I
the God of Israel will not forsake them. 1
will open rivers in high places, and fountains
in the midst of the valleys ; I will make the
wilderness a pool of water, and the dry land
springs of water, &c. That they may see,
and know, and consider, and understand to-
gether, that the hand of Jehovah hath done
this, and the Holy One of Israel hath created
it,' Is. xli. 17, 18, 20. And again, ' a
fountain shall come forth of the house of the
Lord, aaid shall water the valley of Shittim,'
Joel iii. IS.
Ver. 17. — Then sang Israel,] Singing
here was in them a sign of mirth and joy, as
iu Jam. v. 13 ; aud of belief in God, and
thankfulness, as in Ps. cvi. 12 ; and typified
the spiritual joy which the faithful have in
Christ: concerning which it is prophesied,
' with joy shall ye draw water out of the
wells of salvation. And in that day shall ye
say, Praise Jehovah, call upon his name, de-
clare his doings among the people,' &c. Is.
xij. 3, 4. Spring up,] Or, ascerid 0 well.
Answer ye to it,] I'hat is, sing (or shout)
ye to it, or sing ye of it. The word answer,
here meaneth to sing one after another, as
when they sung at the Red sea, Mary an-
swered them, that is, sung after the men,
Exod. XV. 21 ; and in 1 Sam. xviii. 7, 'the
women answered one another,' as they played
on instruments and sung the victory. So in
Ps. cxlvii. 7, ' answer ye (that is, sing ye)
to Jehovah with confession.' And the order
of the words may be thus, ' answer (or sing
ye unto it,) spring up, O well.' A like phrase
is in Is. xxvii. 2, ' a vineyard of red wine,
answer ye unto her; or, answer (that is, sing)
ye unto her, a vineyard of red wine.' For
the Scripture itself often changeth the order
of words and sentences; as, ' I will put my
laws into their mind, and write them on their
heart,' Heb. viii. 10; or, 'put them into
their heart, and write them on their mind,'
Heb. X. 16. So in Is. vi. 1, compared with
Rom. X. 20 ; and Deut. v. IC, with Eph.
vi. 2; Matt. xxi. 13, with Mark xii. 8;
and many the like. See the notes on Gen.
V. 6. By this song they celebrate the mira-
cle and memory of the well which God gave
them: and if they sung it at first when they
assembled to dig it, it showed also their faith
iu the promise of God, who had said, he would
give them water ; and so they speali unto the
well (as Moses was ordered to speak to the
rock, Num. xx. 8 ;) that it should ascend or
spring up, according to the word of the Lord.
Thus Thargum Jonathan explaineth it, " as-
cend O well, ascend O well, did they sing
unto it, and it ascended." Or if they sang
it alter, it is a memorial and celebration of
God's goodness and faithfulness, as he had
spoken unto them ; ascend O well, that is,
come up into our heart or memory ; answer
(or sing) ye of it, that it may never be for-
gotten. And ascending or coming up, is
often used in this sense, as in Jer. iii. 16,
' neither shall it ascend (or come up) on
the heart, neither shall they remember it;'
and in Jer. li. 60, ' remember the Lord
afar ofl', and let Jerusalem ascend upon your
heart,' that is, come into your mind.
Ver. 18. — The well, the princes dig-
ged IT,] Or, O well, which the princes dig-
ged, which the nobles of the people delved :
where digged aud delved are two woids of
the same meaning, as in the Heb. Caphar
and Carah. The princes and nobles of Israel
CHAP. XXI.
91
delved it, with the lawgiver, with their staves. And from the wil-
derness (they journeyed) to Mattanah ; '^ And from Mattanah to
Nahaliel ; and from Nahaliel to Bamoth ; ^^ And from Bamotli to
the valley which is in the field of Moab, the head of Pisgah, and it
looketh toward Jeshimon.
digging this well, and the memory thereof,
thus celebrated by the song of Israel, settetli
forth the glory of this gracious gift of God
unto his people, and figured the labours and
industry of the governors of the church, to
bring forth the waters of the Spirit, by the
preaching of the word, and opening of the
scriptures, 2 Chron. xvii. 7 — 9 ; Gal. iii. 2;
1 Tim. V. 17, 18; Heb. xiii. 7, 17; 1 Pet.
i. 10 — 12. So in ages following, this well
was renowned, being called Beer Elim, that
is, ' the well of the mighty ones. Is. xv. 8.
With the lawgiver,] Or, by the lawgiver,
that is, together with hira, and by his direc-
tion, as in ver. 16, understanding by the law-
giver, Moses, as in Deut. xxxiii. 21 : or
God himself, as in Is. xxxiii. 22, ' the Lord
is our lawgiver,' and the lawgiver in Israel
was a figure of Christ, Gen. xlix. 10; James
iv. 12. The Chald. taketh one here to be
used for many, and translateth it the scribes,
8.9 Ezra the priest is called ' a scribe of the
words of the commandment of the Lord, and
of his statutes to Israel,' Ezra vii. 11. With
THEIR STAVES,] A staff or rod in the hand of
governors, was a sign of their power and au-
thority from God; wherefore the scripture
useth these words for such signification. Num.
xvii. 2, 3, &c. ; Ps. xxiii. 4 ; ex. 2 ; Jer.
xlviii. 17 ; 1 Cor. iv. 21. So the Gr. trans-
lateth this here, When they ruled over them.
The Hebs. have feigned many things of this
well, of the springing and running of it from
place to place, and of the mysteries of it con-
cerning Israel: but our Saviour is the best
expositor, who hath taught us to apply the
brazen serpent fore-spoken of, to himself and
his dying for the people, John iii. 14; and
this well of water (which was the next token
of gi-ace to Israel in the wilderness) to the
waters of the Spirit, which is a well springing
up to eternal life, in such as believe in him,
John iv. 10—14 ; vii. 37—39. Also the Hebs.
themselves do thus far testify in Midrash Ko-
heleth, on Eccl. i. 9; 'as the first Redeemer
(Moses) brought down manna,' Exod. xvi.;
' so the last Redeemer (Christ) shall do,'
Ps. Ixxii. 16. ' And as the first Redeemer
caused a well to spring up: so the last Re-
deemer shall cause waters to spring up ; as it
is said. And a fountain shall come forth of the
house of the Lord, and shall water the valley
of Shittim,* Joel iii. 18. To Mattanah,]
Which is by interpretation a gift, and is
likely to be the name of a place, (as the Gr.
vei-sion also confirmeth) though neither it,
nor those that here follow, are rehearsed by
these names in Num. xxxiii. where all their
journeys are told : neither is it here expressed
by Moses that they journeyed to these places;
but such words may well be understood.
Chazkuni (on this scripture) saith, ♦' this is
added to that before (in ver. 13.) They
camped on the other side of Arnon, which is
in the wilderness, &c., and from that other
side which is in the wilderness, which (in
Num. xxxiii. 46,) is Almon Diblathaim,
they came to Mattanah, called in Num.
xxxiii. 47, the mounts of Abarim before
Nebo, the name of a place on the north side
of the river Arnon, in the beginning of the
land of Sihon ; and it is called Mattanah (a
gift) because there began the gift of the land
unto Israel," (Deut. ii. 24, 31.) But after-
ward he showeth another interpretation, that
" from the wilderness, a place of drought,
water was given them for a gift:" and so the
Chald. interpreteth it, " fiom the wilderness
it was given unto thee:" and Thargum Jo-
nathan, " from the wilderness it was given
them for a gift."
Ver. 19. — To Nahaliel,] By interpre-
tation, the valley (or bourn) of God : the Gr.
calleth it Naadiel. Chazkuni saith, " this is
that which in Num. xxxiii. 48, is called the
plains of Moab." To Bamoth,] By inter-
pretation high places : that is, called Beth
Jesimoth (saith Chazkuni^ in Num. xxxiii.
49.
Ver. 20. — In the field,] That is, in the
country of Moab. This valley, as Chazkuni
saith, is called in Num. xxxiii. 49, -'Vhel
Shittim in the plains of Moab. The head
OF pisgah,] By head may be understood the
top of the mount Pisgah, or the beginni[ig
of the same : the Gr. translateth it fro/n the
top. Chazkuni expoundeth it thus, " that
Samah (or high place) which is in the field
of Moab, is the head of Pisgah (or of the hill)
that looketh toward Jeshimon, which is a
great wilderness." And it looketh,] That
is, the hill Pisgah looketh ; and so the Gr.
version referreth it thereto. And Sol. Jarchi
saith, " that Pisgah looketh toward the place
named Jeshimon, which signifieth a wilder-
ness because it is desolate. Jeshimon,] In
Gr. the wilderness, and so the word is used
for a wilderness, in Deut. xxxiii. 10 ; Ps,
92
NUMBER S.
*' And Israel sent messengers unto Sihon king of the Amorites,
saying, ^^ Let me pass tlirough thy land : we will not turn aside
into field or into vineyard ; we will not drink of the waters of the
well ; we will go in the king's way until we be past thy border.
" x\nd Sihon would not grant Israel to pass through his border .-
but Silion gathered together all his people, and went out against
Israel into the wilderness : and he came to Jahaz, and fought against
Israel. ^* And Israel smote him witli the edge of the sword, and
possessed his land, from Arnon unto Jabbok, even unto the sons of
Ammon : for tlie border of the sons of Ammon was strong. ^' And
Ixviii. 8; Ixxviii. 40, and elsewhere. All
these places are bytheChald. paraphrast referr-
ed to the well aforesaid, thus; " and from (the
place) where it was given unto them, it des-
cended with them to the valleys, and from
the valleys it ascended with them to the high
places, and from the high places to the valley
that is in the field of Moab," &c. So Thar-
guni Jonathan to the like, and others.
Ver. 21.— Israel sent messengers,]
In Gr. Moses sent messengers : which seem-
eth to be taken from Deut. ii. 26; where
Moses saith, ' I sent messengers.' For it is
very frequent, when things aje done by a multi-
tude where one is chief, that the action is as-
cribed either to the multitude, or to him that
is cliief, indifTerently; as, ' they made peace
with David, and served him.,* 1 Chron. xix.
19; or, ' they made peace with Israel, and
served them,' as another prophet recordeth
it, 2 Sam. x. 19. So ' Jehoiada, he brought
forth the king's son, and he put the crown
upon him,' 2 Kings xi. 12; or, ' they brought
fortii the king's son, and they put upon him
the cjown,' 2 Chron. xxiii. 11 ; and ' they
offered burnt oflerings,' 1 Chron. xvi. 1 ; or,
' David offered burnt-offerings,' 2 Sam. vi.
17 ; and many the like. The occasion of
this message now sent by Israel, was the
commandment of God, who willed them to
go war against Sihon, and to possess his land,
Deut. ii. 24, 25. Sihon,] Or Sichon ; in
Gr. Seon, king of the Amorites ; his chief
city was Heshbon, Deut. ii. 26. Saying,]
The Gr. version addeth (from Deut. ii. 26,)
' with peaceable words, saying.
Ver. 22. — Let me pass,] In Gr. let us
pass : which phrases are often used indifl'er-
eiitly, when tliey are spoken of a multitude:
and so the scripture setteth it down both
ways, ' let me pass,' as here, and in Deut.
ii. 27; and, ' let us pass,' Judges xi. 19.
Through thy land,] That so I may come
into the land of • Canaan, uiito my place,'
Judg. xi. 19; Deut. ii. 29. We will not
TORN,] In Deut. ii. 27, ' I will not turn,'
speaking of the multitude jis of dut man. Into
FIELD, OR INTO VINEYARD,] Tu the right hand
or to the left, Deut. ii. 27. See Num. xx. 17.
Of the WELL,] In Gr. of thy well, mean-
ing of any of his wells for nought; but they
would buy their water of him for money,
Deut. ii. 28. The king's way,] The high
way common for all, which in Deut. Ii. 27,
is set down thus, ' by the way, by the way.'
Sue also Num. xx. 17.
Ver. 23. — Would not grant,] Heb.
granted (or gave) Tiot I that is, would not give
or suffer: as where it is said, ' David re-
moved not the ark,' 1 Chron. xiii. 13; ano-
ther prophet openeth it thus, ' David would
uot remove the ark,' 2 Sam. vi. 10. And so
Moses explains this in Deut. ii. 30, ' But
Sihon king of Heshbon, would not let us pass
through him.' The cause why he would not,
was fear and distrust, as it is written, ' but
Sihon trusted not Israel to pass through his
coast," Judg. xi. 20; but chiefly it was of
the Lord, who purposed to destroy the Amo-
rites, as Moses saith, ' for Jehovah thy God
hardened his spirit, and made his heart
strong, that he might give him into thine
hand,' Deut. ii. 30. Jahaz,] Or, JaAafo;
in Gr. Jasia ; in Lat. Jasa } the name of a
city mentioned also in Deut. ii. 32; Judges
xi. 20; Is. XV. 4 ; Jer. iv. 21, 34.
Ver. 24.. — Israel smote him,] For, ' Je-
hovah the God of Israel, delivered Sihon and
all his people into Israel's hand,' Judg. xi.
21; Deut. ii. 23. Therefore the glory of
this victory is ascribed unto God, in Ps.
cxxxv. 10, 11 ; exxxvi. 17 — 19. And in
Amos ii. 9, God saith, ' I destroyed the
Amorite before them, whose height was like
the height of the cedars, and he was strong
as the oaks ; yet I destroyed his fruit from
above, and his roots from beneath.' Was
strong,] By reason that it was fenced with
Jabbok, which was a river, and by mountains
and cities on them, Deut. ii. 37 ; therefore
the Ammonites held their territories beyond
Jabbok, so that Sihon took them not from
them: and as for Israel, they might not war
against the Ammonites, Deut. ii. 19.
Ver. 25. — Took all these cities,] Ut-
terly destroying men, women, and children.
CHAP. XXI.
93
Israel took all these cities, and Israel dwelt in all the cities of the
Amorite, in Heslibon, and in all the daugliters thereof. '^^ lor
Heslibon was the city of Sihon the khig of the Amorites, and iie
had fought against the former king of Moab, and taken all his
land out of liis hand, even unto Arnon. ^' Wherefore tliey tliat
speak in proverbs, say, Come into Heshbon, let tlie city of Sihon
be built and prepared.
^ For a fire is gone out from Heshbon, a flame from the city of
Sihon ; it hath consumed Ar of Moab, the lords of the high
of every city, but the cattle and spoil of the
cities they took also, Deut. ii. 34, 35. The
DAUGHTERS,] That IS, as the Chald. explain-
eth it, the toivns er villages thereof : for the
chief cities are counted as mothers, the vil-
lages about them as daughters, throughout
the scriptures, Ezek. xvi. 44 — 46, 48, 53.
Therefore, as here it is said, Heshbon and
her daughters: so elsewhere we read, Hesh-
bon and all her cities, Josh. xiii. 17. And
that which is called ' a city and a mother in
Israel,' 2 Sam. xx. 19 ; is in tlie Gr. inter-
preted, ' a city and a mother city (metropo-
lis) in Israel. These daughters Moses call-
eth ' unwalled cities,' Deut. iii. 5.
Ver. 27. — That speak in proverbs,]
Or, thcit speak parables ; in Gr. JEnigma-
tists, they that sp!ij.k riddles : such in Isiael
were the prophets, they used to speak by pa-
rables, as Ezek. xvii. 2 ; xx. 49. But it is
also used for proverbs and bye- words, to the
reproach of persons that are brought down
from high estate to misery ; as Deut. xxviii.
37; 2 Chron. vii. 20 ; Jer. xxiv. 9; Hab.
ii. 6 ; and so it is meant iu this place. The
Hebs. Tanchuma, and Sol. Jarchi, expound
these that spake in proverbs, to be Balaam
and Beor his father, (as we read that Ba.aam
took up his parable against Amalek and others,
when he prophesied their destruction. Num.
xxiv. 20 — 23.) Jarchi saith, that " Sihon
was not able to subdue them, and he weot
and hired Balaam to curse them ; and here-
upon Balak said unto him, (in Num. xxii. 6,)
I know that he whom thou blessest is bless-
ed," &c. But this is an uncertainty, and it
may be also understood of the Israelites,
that they used these parables in rehearsing
the works and wars of the Lord. Come into
Heshbon,] Or, into Chesbon ; in Gr. Ese-
bon. Chazkuni expoundeth it, " come to
dwell in Heshbon, for now it shall be esta-
blished, after that Sihon hath the dominion
of it: for so long as it was in the hand of
the king of Moab, they were afraid to dwell
within it, because the king was weak." Let
the city of Sihon,] In Gr. thus, that the
city of Seon may be fuilt : by which it appear-
«lh, that this proverb was first taken up alter
Sihon had won Heshbon out of Moab's hand.
Prepared,] Or, firmly established ; mean-
ing more than in former times it had been ;
or, as Jarchi saith, " prepared in Sihon's
name for to be his city."
Ver. 28. — A Fire,] By fire and fame
wars that consume are usually meant, as ir
Is. xlvii. 14 ; Dan. xi. 33 ; Amos i. 7, I(»^
12, 14; ii. 2, 5; Obad. i. IS; Ps. Ixxviii.
63. So this is spoken of Sihon's wars against
the Moabites. The Chald. expoundeth it.
" a strong eastwnd like fire, and warriors
like a flame :" and the Jerusalemy Thargnm
thus, " a people strong and burning like firs,
and warriors like a flame of fire." From
THE city of Sihon,] From the city which
now is Sihon's, as Chazkuni explaineth it.
These parables are aftei' by Jeremiah apjilied
against the Moabites, ' they that fled, stood
under the shadow of Heshbon, because of l.e
force (of the enemy): but a fire is gone out
of Hesbon, and a flame from the midst of
Silio.<, [that is, of the city of Sihon] and hath
consumed the corner of Moab,' &c., Jer.
xlviii. 45. Consumed Ar,] Or, eaten ni>
(dev iredj Ar of Moab. The Chald. explain-
eth it, " hath killed the people of Lechajaih
of Moab." And this stemeth to be riglit,
that the people was destroyed, and not tht
city or country. For Ar (which the Chald,
calleth Lechajath) remained still the posses-
sion of the Moabites, Deut. ii. 9, IS, 29 ;
Is. XV. 1. Instead of this, Jeremiah saith,
' the corner of Moab,' Jer. xlviii. 45. " Ar
is the name of that country in the Hebrew ;
and in Syriac it is called Lewijath," saith
Sol. Jarchi on Num. 21. The Lords,] Or,
the masters patrons of the high places of Ar-
non. These the Chald. expoundeth Chema.
rims (or priests) which served in the God's
house {or temple) of the high place of Arnon :
the Gr. translateth it, the pillars of Arnon.
The prophet calleth them, ' the crown of the
head, (that is, the chief or principal) of the
sons of tumult,' Jer. xlviii. 45. High
Places,] \Vhere they used to serve their
God ; as appeareth also by the prophet, say-
ing, ' I will cause to cease in Moab, saith
Jehovali, him that oflin th in the high place,
94
NUMBER S.
places of Anion. ^^ Wo to thee, Moab, tliou art perished, O peo-
ple of Chemosh -. he hath given his sons that escaped, and his
daughters into captivity, unto Sihon the king of the Amorites.
^" And their lamp is perished from Heshbon, even unto Dibon ; and
we have laid them waste even unto Nophali, which reacheth unto
Medeba. ^' And Israel dwelt in the land of the Amorite. ^- And
and him that burneth incense to his God,'
Jer. xlviii. 35. So Thargum Jerusalemy
expoundeth this place of Moses thus; '• kill-
ed the priests that sacrificed before their idols
in Arnoii."
Ver. 29. — Wo TO THEE, Moab,] In
Chald. wo to you, Moabites. It is a continu-
ance of the parable taken up against them.
People of Chemosh,] In Gr. of Chamos ;
which the Chald. explaineth, joeojo/e that serve
Chemosh. So in Jer. xlviii. 46, " Wo to
tkee, Moab, the people of Chemosh is perish-
ed.' Tiiis ' Chemosh was the god of the
Moabites,' 1 Kings i. 33; and it seemeth
also of the Ammonites, Judg. xi. 24 ; for
their service of which idol, they are called
the people of Chemosh, as the Israelites are
usually called the people of Jehovah. He
HATH GIVEN,] That is, Chemosh hath given,
or suffered his sons that escaped the sword
to be taken captives. Thus Moab's idolatry
is here upbraided as the cause of their ruin :
and so Jeremiah after saith of them, ' Moab
shall be ashamed of Chemosh, as the house
of Israel was ashamed of Bethel their confi-
dence,' Jer. xlviii. 13. And again, ' Che-
mosh shall go forth into captivity, with his
priests and his princes together,' Jer. xlviii.
7. Likewise, another prophet saith, * when
it is seen that Moab is weary on his high
place, he shall come to his sanctuary to pray,
but he shall not prevail,' Is. xvi. 12. And
though Chemosh was an idol, and so nothing
in the world, as the apostle saith, 1 Cor, viii.
4 ; and therefore could not do evil, neither
was it in him to do good, Jer. x. 5 ; yet thus
it is spoken of him, he hath given according
to the speech and opinion of the idolaters ; as
Jephthah also said to the king of Ammon,
' wilt not thou possess that which Chemosh
thy god giveth thee to possess ?' Judg. xi. 24.
But indeed the God of Israel was he that
brought this judgment upon the Moabites for
their idolatry, Jer. xlviii. 12, 13.
Ver. 30.. — Their lamp is perished,]
their light is lost, that is, as the Gr. translat-
eth it, their seed is perished ; by seed, mean-
ing such as should inherit the kingdom; and
so the Chald. paraphrast explaineth it, " the
kingdom is ceased from Heshbon:" and Thar-
gum Jerusalemy giveth the same exposition,
" the kingdom is ceased from Heshbon, and
ruler from Uibon." The like metaphor is
also used ; as, ' and unto his son will I give
one tribe, that David my servant may have
a lamp alway before me in Jerusalem,' that is,
a seed or son to reign in Jerusalem, 1 Kings
xi. 36. So in 1 Kings xv. 4, ' for David's
sake did the Lord his God give him a lamp
in Jerusalem, to set up his sons after him ;'
where the lamp is expounded " his son."
Thus the Hebs. here also expound it, " their
lamp is perished," that is, saith Jarchi, "their
kingdom is perished." And Chazkuni thus,
" the city Heshbon hath lost her heir, from
over all the land unto Dibon, so that no heir
of Moab shall inherit it any more:" a lamp
meaneth an heir, as in 1 Kings xi. 36. To
this sense the old Lat. saith, " their yoke is
perished from Heshbon:" for a yoke signifieth
dominion, as in Jer. xxvii. 8, 11 ; xxviii. 2,
14. " A lamp signifieth a kingdom, and a
yoke, and dominion," saith Sol. Jarchi. It
may also be translated, " and we have shot
at them:" so it agreeth with that which fol-
loweth, ' and we have laid them waste ;' and
they are the words of Sihon and his favour-
ites, triumphing for their conquest over
Moab. Dibon,] One of the high places and
cities in Moab's country, Is. xv. 2 ; Jer.
xlviii. 18, 22. The Chald. expoundeth it,
" the dominion is departed from Dibon.
Which reacheth unto Medeba,] The
Chald. saith, which is adjoined 7into Medeba,
that was another city in Moab's land, Is. xii.
2. The word which, (in Heb. asher,) is
noted extraordinarily in the Heb. with pricks
over it, for some hidden meaning. Baal-
hatturim saith of it thus; " R (in asher) is
pricked, and there remaineth (that letter be-
ing taken away) ash, (that is, fire,) because
it was burnt with fire, and the R of it is taken
away." The Gr. favoureth this, for it trans-
lateth, " yet they kindled fire upon Moab."
Ver. 31.' — The land of the Amorite,]
In Gr. all the cities of the Amorites. This
country, which before had been the Moabites,
was conquered by the Amorites, and so be-
came their land, and was taken from them
by Israel, and inhabited, as is after showed in
Num. xxxii. 33, 34, &c.
Ver. 32, — Jazer,] A city also that had
been sometime the Moabites', Jer. xlviii, 32;
but now the Amorites' ; the land about it was
goodly pasture ground, and it was after given
to the tribe of Gad, Nam, xxxii. 1, 3, 34
CHAP. XXII.
95
Moses sent to spy out Jazer, and they took tlie daughters thereof,
and drove out tJie Amorite that was there. ^^ And they turned and
went up the way of Bashan ; and Og the king of Bashan went out
agamst them, he, and all his people, to the battle at Edrei. ^^ And
Jehovah said unto Moses, Fear him not, for into thy hand have I
given hira, and all liis people, and his land; and thou slialt do unto
him as thou didst unto Sihon king of the Amorites, which dwelt in
Heshbon. ^^ And they smote him, and liis sons, and all his people,
until there was none left him remaining, and they possessed his
land.
35. Daughters,] That is, the towns or
villages, as the Gr. and Chald. explain it: see
ver. 25.
Ver. 33 — The way of Bashan,] That
is, as the Gr. traiislateth, the way which lead-
eth unto Bashan. Tliis Bashan (which the
Chald. calleth Matnan) was a goodly soil,
the pastures nourished strong and fat cattle,
whereto the Scripture hath often reference,
as in Deut. xxxii. 14 ; Amos iv. 1 ; Mic.
vii. 14; Jer. 1. 19. Og,] Another king of
the Amorites, a giant of great stature: see
Deut. iii. ; where this history is repeated and
enlarged.
Ver. 35. — They possessed,] Or, they in-
herited his land. These countries God gave
unto Israel, as the first-fruits of their inheri-
tance, after their wearisome travels and trou-
bles in the wilderness ; by which they were
to be encouraged against the residue of their
enemies beyond the river, as Moses afterward
saith, ' thine eyes have seen all that Jeho-
vah your God hath done unto these two kings '
so will Jehovah do unto all the kingdoms
whither thou passest: ye shall not fear them,
for Jehovah your God he will fight for you.
And Jehovah will do unto them as he did to
Sihon and to Og, kings of the Amorites, and
the land of them whom he destroyed,' Deut.
iii. 21,22: xxxi. 4. For which also they
were to be thankful unto God, and sing his
praises, as David after teacheth them, say-
ing, ' confess ye to Jehovah, for he is good,
for his mercy endureth for ever. To him
which smote great kings, for his mercy en-
dureth for ever. And slew famous kings, for
his mercy endureth for ever. Sihon king of
the Amorites, for his mercy endureth for
ever. And Og the king of Bashan, for his
mercy endureth for ever. And gave their
land for an heritage, for his mercy endureth
for ever. Even an heritage unto Israel his
servant, for his mercy endureth for ever, Ps.
cxxxvi. 1, 17—22.
CHAP. XXII.
1 . Balah king of Moab, sendeth for Balaam a prophet, to curse Is-
rael. 8. Balaam consulting with the Lord, is forbidden to go. 15.
Baldk sendeth the second time, and Balaam asking again of the Lord,
is permitted to go. 22. An angel mould have slain him, if his ass Juid
not turned aside, which dumb beast speaking with man's voice, forbade
the prophefs foolishness. 31. Balaam^ s eyes being opened, seeth the
angel, confesseth his sin, and offereth to turn back, but is suffered to go
forward. 36. Balak goeth forth to meet Balaam, and entertaineth him
royally.
^ And the sons of Israel set forward and encamped in the
plains of Moab, on this side Jordan, by Jericho.
Set forward,] Removed their camp been Moab's, afterward the Amorites', and
'from the mountains of Abarim, Num. now Israel's by conquest. These plains
xxxiii. 48. The plains of moab,] Or, reached unto the river Jordan, in that part
champagne country, which sometime had which was near to, or over against Jericho,
96
NUMBERS
333
* And Balak the son of Zippor, saw all that Israel had done to
the Amorites. ^ And Moab was sore afraid of the people, because
they were many, and Moab was irked because of the sons of
Israel. * And Moab said unto the elders of Midian, Now will this
(the first city which they conquered in
Canaan, Joshua vi.) and therefore it is called
' Jordan of Jericho : ' and here they remained
till Moses died, encamping in these plains
' from Bethjesimoth unto Abelshittim,'
Num. xxxiii. 49. Here many notable
things occurred, even all that are recorded
from this place to the end of Deut., and in
the beoiniiing of Joshua; their deliverance
from Balaam's curse, their mustering for the
inheritance of Canaan, their victory over the
Midianites, the addition of sundry divine
ordinances, especially the repeating and ex-
plaining of the whole law, and renewing of
the covenant between God and them, by
Moses in Deut., and the like: whereupon
God saith unto their posterity, ' 0 my peo-
ple, remember now what Balak king of
Moab consulted, and what Balaam the son
of Bfor answered him, from Shittim unto
Gilgal, [that is, the many good things which
fell out between Shittim where now they
were, and Gilgal where Joshua circumcised
them, Joshua v.] that ye may know the
righteousness of the Lord,' Mic. vi. 5.
t' tJ D Here beginneth the fortieth lec-
ture of the law, as it was divided to be read
in the Jewish synagogues: see Gen. vi. 9.
Ver. 2. — Balak the son of zippor,]
in Gr. the son of Sepphor. This Balak was
now king of Moab, ver. 4, a man of note, both
for policy and power, Mic. vi. 5; Judg. xi. 25;
' he saw all that Israel had done, but with an
evil eye, and looked not upon it to receive
instruction, as do the wise,' Prov. xxiv. 32.
Ver. 3. — Afraid of the people,] Or,
becmise of the people. Thus the prophecy
was fulfilled, ' The mighty men of Moab
trembling, shall take hold upon them,' Exod.
XV. 15. Moab was irked,] That is,
grieved, distressed in themselves, pricked in
their hearts with a lothing of this people.
The same is spoken of the Egyptians. ' they
were irked because of the sons of Israel,
Exod. i. 12. There was no cause for the
Moabites thus to fret: for Israel passed by
them in peace, and touched not their border,
being forbidden of God, Deut. ii. 9. They
had also by the slaughter of the Amorites,
freed them from evil neighbours, which had
before taken away a part of their land, and
were likely in time to have taken more,
Num. xxi. 26. And they were allied unto
Israel, for Moab was the posterity of Lot,
unto whom Abraham the father of Israel was
uncle, and whom Abraham had rescued out
of captivity. Gen. xix. 36, 37 ; xiv. 12, 16.
But being now degenerate from the faith of
their father Lot, and fallen to idolatry. Num.
xxi. 29 ; they feared (as do the wicked)'where
no lear was,' Ps. lili. 5; and do lothe the peo-
ple of the God of Abraham and Lot their father.
Ver. 4. — Elders of midian,] In Gr.
the senate of Madiam. These elders were
senators, such as governed the state, called
afterwards ' princes,' ver. 7, 8 ; and the
Midianites were by nature the children of
Abraham, Gen. xxv. 1, 2; and so brethren
unto Israel ; but now conspired against them ;
being also fallen from Abraham's faith to
idolatry with Baal-Pehor, Num. xxv. 17, 18.
They were neighbours to the Moabites, and
as it seemeth had been confederates with
them in former wars; as when Hadad king
of Edom smote Midian in the field of Moab,
1 Chron. i. 46. These were not the people
against whom Israel should war ; neither had
they occasion to be offended at the Amorites'
overthrow, who held them in subjection : for
the five kings of Midian that combined with
Moab, and perished for the same. Num.
xxxi. 8, are called 'the dukes of Sihon,'
Jos. xiii. 21. They had cause therefore, to
have been thankful unto Israel, who freed
them from Sihou's tyrannical yoke, and to
have rejoiced with the joy, and for the pro-
sperity of their brethren. This company,]
Or, the church ; in Gr. this synagogue or
congregation. Lick up,] That is, devour, or
consume, as the Chald. explaineth it. So
fire that consumeth, is said to lick up in I
Kings xviii. 38; but here the similitude is
taken from oxen that lick up the grass as
they feed. And not unfitly doth Moab
hereby, as it were, prophesy of their own
destruction: for the strength and beauty of
Israel may well be likened hereto, as Joseph's
was by IVIoses to his first-bo)-n bullock, Deut.
xxxiii. 17 ; and the wicked are as grass, and
shall soon be cut down, and wither as the
green herbs, Ps. xlvii. 2. And though at
this time Israel might not meddle with
Moab, (for they had other enemies to prey
upon, and the ox loweth not when he hath
fodder, Job vi. 5;) yet Balaam their prophet
foretold of a star and sceptre that should rise
out of Israel, ' and smite the corners of Moab,'
Num. xxiv. 17; which was fulfilled in part
CHAP. XXII.
97
company lick up all that are round about us, as the ox lickeih up
tlie green grass of the field : and Balak the son of Zipper, was
king of Moab at that time. ' And he sent messengers unto Ba-
laam the son of Beor, to Pethor, wliich is by tlie river of the land
of the sons of his people, to call him, saying, Behold a people is
by David, who smote Moab, and they
became his servants, 1 Chron. xviii, 2. And
God further prophesieth their destruction
afterward, ' I have broken Moab like a vessel
wherein is no pleasure, saith the Lord.' Jer.
xlviii. 38.
Ver. 5. — Balaam,] So written after the
Gr. and the New Tes. Rev. ii. 14 ; in Heb.
Bilghnam. He was a diviner, or sooth-
sayer, as is said in Jos. xiii. 22. Balaam
' also the son of Beor, the diviner, did the sons
of Israel slay with the sword :' where the
name diviner, (or soothsayer) is to be under-
stood of the son Balaam, not of the father
Beor, as the like phrase in Isa. xxxvii. 2,
showeth, where it is said. Unto Esaias the
son of Amos the prophet: which another
scripture explaineth thus. Unto Esaias the
the prophet, the son of Amos, 2 Kings xix.
2. And that Balaam was indeed such a
kind of man, is after showed by Moses, in
Num. xxiv. 1. The apostle calleth him a
prophet, 2 Pet. ii. 16 ; and false prophets are
called diviners, Jer. xxvii. 9; and their pro-
phesying divination, Ezek. xiii. 6, 7, 23.
What a diviner was, is showed on Deut.
xviii. Son of beor,] So the Gr. here
writeth that which in Heb. is Beghnor : but
the apostle Peter writing fromBabylon, 1 Pet.
V. 13, calleth him the son of Bosor, 2 Pet.
ii. 15. For in the Babylonian or Chald.
language, the Heb. letter >> Ghnajn, is often
pronounced like S, whereupon the Gr. inter-
preters sometime put S instead thereof; as
Gnammiud, Num. i. 10 ; is in Gr. Semioud,
and in Jer. xlvi. 17. Saon heghnebir, the
interpreters (taking it for a proper name) ex-
press it in Gr. thus, Sao neesbeie : so ' Je-
hojadangh,' in Jer. xxix. 26, is in Gr.
jodese ; ' Hcsheangh,' in Num. xiii. S, is
Auses ; and ' Jeshuangh,' Ezra ii. 2, \s Jesus,
and many the like. Pethor,] In Gr. Pha-
thourra ; it was a city in Mesopotamia, or
Aram, Num. xxiii. 7 ; Deut. xxiii. 4 ; the
country where Abraham first dwelt, Acts vii.
2; Gen. xxiv. 4, 10; and there he served
strange gods, Jos. xxiv. 2. In this country all
the patriarchs (except Benjamin) the heads of
the tribes of Israel were born and brought up,
Gen. XXXV. 26; till Jacob their father fled
the land, after he had there served for a wife,
and for a wife had kept sheep, Hos. xii 12;
Gen. xxxi. 21. Jacob's posterity hereupon
professed their father to be an Aramite, or
Syrian, Deut. xxvi. 5; and from Aram is
Vol. II. N
Balaam now sent for to curse them. And as
it was in the east country, Num. xxiii. 7;
so the eastern land was infamous for divina-
tion and such like arts: see Isa. ii. 6, By
THE RIVER,] To wit, Euphrates, called the
river by excellency, because it was the great-
est, Gen. XV. 18; so in Jos. xxiv. 2, 15;
2 Sam. X. 16; 1 Kings iv. 24; 1 Chron.
xix. 16. And thus the Chald. here explain-
eth it, to Pethor of Arum, ivfiich is by Eu-
phrates. They cover,] Heb. it covereth,
speaking of the people as of one. The scrip-
ture useth the singular or plural number in-
diflerentiy, as is noted on Gen. xxii. 19.
The eye,] That is, the face, or sight, (as
the Gr. translateth) of the land (or earth.)
See the like phrase in Exod. x. 5, 15.
Abide,] Sit, or dwell over against me.
These words implied reasons to persuade
Balaam to come; for their coming out of
Egypt, intimateth that they, being strangers,
had no right to invade the land ; their cover-
ing the face of the land, showed their num-
ber to be great ; and they having subdued the
Amorites, and filled their land, could not
easily be resisted ; their abiding over against
Moab, was a sign (as they thought) that Is-
rael would next invade their country. But
in all this the truth of Israel's case and car-
riage was concealed, for there is no mention
how God had of old promised them the land
of Canaan, Gen. xv. 18; or, how the Can-
aanites' wickedness was grown so great, that
their land should spue them out. Lev. xviii.
24, 25 ; neither speaketh he of their wrong-
ful oppression and bondage in Egypt, and
miraculous deliverance from thence, Exod.
i. &c., nor how Israel being come, had not
harmed either Edom or Moab, but passed by
them in peace, Deut. ii. 4, 8, 9, 13 ; and
warred only with the cursed Canaanites de-
voted unto destruction. Though Moab
could not but know these things as well as
Edom, Num. xx. 14, 15, &c. yet would he
mention none of them; neither was he con-
tent that his brother Israel should do to the
Canaanites, as Moab himself, and Edom, and
Amnion had done before to the Emims,
Horims, and Zamzummims, whom they had
cast out of their inheritances, and dwelt in
their steads, Deut. ii. 9, 10, 12, 20, 21.
For this conspiracy with Balaam, and hia
endeavour to destroy God's people, it is said,
' Balak arose and warred against Israel,'
Jos. xxiv. 9.
98
NUMBERS.
come out of Egypt, behold tliey cover the eye of tlie land, and
they abide over against me. ® Now tlierefore come I pray thee.
VeR. 6. Now THEREFORE COME,] Heb.
And noiv come. His purpose being by a
curse upon tliem, to bereave them of God's
favour and protection, he would have him to
come, that by nearness of his person, and by
beholding them, his speech might have more
vehemeiiry of spirit, and better eflect, as he
supposed. So Elisha the prophet turned
back and looked on the children whom he
cursed in the name of the Lord, 2 Kings ii.
24. And on the contrary, when Isaac would
bless his son, he called him near and kissed
him, and smelling the savour of his garments,
he uttered a more powerful blessing, Gen.
xxvii, 26, 27; and so did Jacob to Joseph's
children, Gen. xlviii. 9, 10, &c. And for
this cause Balak led Balaam (when he was
come) unto high mountains, from whence he
might view them whom he was to curse,
Num. xxii. 41; xxiii. 9, 14, 2S. Curse
ME THIS,] Or, curse for me this people.
The curse was first laid upon the creatures
by God himself for sin. Gen. iii. ; and heavy
eflects followed thereof : the earth cursed,
brought forth thorns and briers instead of
wholesome fruits, Gen. iii. 17, 18 ; and
cursed again for Cain's wickedness, it yielded
no more the strength thereof. Gen. iv. 12 ;
the fig-tree cursed by Christ, suddenly with-
ered, Mark xi. 21. And when the curse is
duly pronounced by prophets, and men of
God, it wanted not efiect; as the curse bring-
ing water of jealousy, which should cause the
belly of the polluted to swell, and her thigh
to rot. Num. v. 21, 22, 27; and the children
<'ursed by Elisha, were rent in pieces of
bears, 2 Kings ii. 24. Wherefore the plot
which Balak laid, was most dangerous and
wicked, and the most likely course to obtain
bis desire. For those whom God blesseth,
their enemies flee, and fall before them,
Deut. xxviii. 7; but they whom he curseth,
are exposed to all misery, and made a prey
unto their enemies, Deut. xxviii. 25, 33.
And if now the king could have obtained
from God a curse upon Israel, he might soon
have vanquished them, 'for they that are
cursed of him shall be cut ofT,' Ps. xxxvii.
22. How curses were pronounced by the*
prophets of God, may be seen in Gen. ix.'
25; Ps. cix. 6, 20; Jos. vi. 26; Jer. xvii.
5, 6. Thev are MIGHTIER,] Heb. it is
mightier than I; meaning both in number
and strength, and so too mighty for him to
encounter with. This was udoq Israel a
fruit of God's blessing, who had promised
that Abraham should be a mighty nation,
Gen, xviii. 18; and performed it, whiles in
the land of their affliction, ' he made them
migliter than their enemies,' Ps. cv. 24.
astheir enemy himself acknowledged, Exod i.
9. And Balak here confessing himself unable
to match them in might, seeketh therefore
to weaken them first by magical execrations.
Peradventijre,] Or, if so he; or, as the
Gv.iraxislaiet'h'it, if perhaps; which phrase
Peter useth in Acts viii. 22; ' if perhaps the
thought of tliine heart may be forgiven thee.'
It is a word that implieth difficulty in a thing
but with good hope to be attained. See the
Notes on Exod. xxxii. 30. I shall be able
TO smite them,] Or, / sltall prevail, and
vie shall smite them, and I shall drive them,
&c. The Gr. translateth, / sltall be able to
smite of them, and cast them out. In ver.
11, it is repeated thus, ' I shall be able to
fight against them, (or, overcome them in
battle ;■') and so the Chald. explainetli it here,
/ shall be able to fight against them. Wars
were wont to be taken in hand holily ; and
the Lord useth this phrase, ' Sanctify war
against her,' Jer. vi. 4; he commandetli
that the camp of his people should be holy,
and no uncleanness in it, Deut. xxiii. 9, 10,
14; he appointed priests with holy instru-
ments, and silver trumpets, to sound an
alanii, Num. x. 9; xxxi. 6; and they were
to fight ' the battles of the Lord,' 1 Sam. xxv.
28 ; and he was with them as their captain,
as it is said, ' And behold, God is with us
for our captain, and his priests with sounding
trumpets, to carry alarm against you : O chil-
dren of Israel, fight ye not against Jehovah
the God of your fathers, for ye shall not
prosper,' 2 Chron. xiii. 12. Hereupon his
people were wont to ask counsel of him and
to have his direction in their wars, Judg. i.
1; XX. 18, 27, 28; 1 Chron. xiv. 10, 14,
15, 16. And after victories they used to
praise tlie Lord with songs, Judg. v; Ps.
xviii; and to honour him with the spoils
of their enemies, consecrated to his house
and service, Num. xxxi. 50; 1 Chron. xxvi.
26, 27. And this the nations of the world
after a sort practised, save that instead of
seeking to the Lord according to his word,
they sought by divination and unlawful arts,
as Balak now did by Balaam the soothsayer;
Nebuchadnezzar by divination consulting
with teraphims, and looking in the liver
and entrails of beasts, Ezek. xxi. 21 . Agam-
emnon by sacrifice to Jupiter and praying to
him for victory over the Trojans, Homer,
Iliad ii. and other the like. Moreover, as
Balak sought to turn the favour of God from
Israel, and to bring his curse upon them by
Balaam's means: so other nations are said
to use, before they warred against any peo-
CHAP. XXII.
99
curse me this people, for they are mightier than I, peradventure I
shall be able to smite them, and shall drive them out of the land:
for I know that he whom thou blessest is blessed, and he whom
thou cursest is cursed. ' And the elders of Moab, and the elders
of Midian went, and divinations in their hand, and they came
unto Balaam, and spake unto him the words of Balak. ^ And he said
in their armies (as the Philistines did their
gods, which David burnt with fire, 1 Chron.
xiv. 12.) they foolishly imitated God's peo-
ple, who sometimes carried the ark of his
covenant (the token of his presence,) before
them in their battles, 1 Sam. iv. 3, 4, 8;
Num. xiv. 44. He whom thou blessest,]
Or, wh(m\ thou shall bless ; the Gr. traiislat-
eth it plurally, they whom thou blessest, are
blessed; and they whom thou cursest, are
cursed. By this it appeareth of how great
reputation Balaam vvas among men, as Simon
Magus in Samaria was esteemed ' The great
power of God,' Acts viii. 10. But the Lord
doth curse the blessings, and bless the cur-
ses of his own priests and people, when they
do them amiss, Mai. ii. 2; Ps. cix. 28;
how much more when they are done by
soothsayers and profane. ' The curse
causeless shall not come,' Prov. xxvi. 2;
and if Balaam had cursed Israel without
the Lord, it had no more prevailed than
Goliah's words, who before he fought, cursed
David by his gods, 1 Sam. xvii. 43.
Ver. 7. — Divinations,] That is, the
wages or reward of divinations was in their
hand ; ' the wages of unrighteousness,' as
the apostle calleth it, 2 Pet. ii. 15 ; being for
a wicked art, and to an unrighteous end ; so
Thargum Jonathan expoundeth it, " the
fruits of divination sealed in their hand."
And thus, ' Besorah,' i. e. good tidings, is
used for the reward of good tidings, in 2 Sam
iv. 10. In Israel, when the heads judged
for reward, the priests taught for;.hire, and
the prophets divined for money;' the Lord
threateneth that for their sake Zion should
be ploughed as a field, and Jerusalem become
heaps, Micah iii. 11, 12. Balaamites see
their reward in this world in the hands of
men, and that they follow ; but the people of
God walk by faith, not by sight ; and their
reward is in heaven hid with God, not in the
hands of man, 2 Cor. v. 7 ; Matt. v. 11, 12.
Ver. 8. — I will bring you word again,]
Or, / will return you word ; which the Gr.
explaineth, / tvill answer you the things which
the Lord shall speak until me. He would
have them lodge there that night, because he
would ask counsel of God, who used to
speak to the prophets by dreams and visions
of the night. Num. xii. 6; Job iv. 13; xxxiii.
14, 15; Jer. xxiii. 25,28. He consulteth
with Jehovah the true God, whose prophet
pie, to endeavour by prayers, sacrifices and
enchantments, to turn the favour of God from
them. Before the heathen Romans besieged
any city, their priests called out the god,
under whose tutelage the city was, and pro-
mised him more ample honour or place
among them, Plin. Nat. Hist. 1. 28. c. 2.
The same is also testified by others ; and the
manner of doing it is recorded to be first
with a supplication to the gods, and that god
specially which had taken upon him the de-
fence of the city, that he would forsake the
people, city, places, temples, and holy things;
and having stricken a fear and forgetfulness
in that people and city, would come into
Rome to accept of them, their places, tem-
ples, holy things, and city, and to be provost
unto them, their people and soldiers, vowing
if so he would do, to honour him with tem-
ples and games. When thus they did, they
offered also sacrifices, and looked for divina-
tion in the entrails of beasts. And having
thus called out the gods, the dictator or em-
peror devoted (or cursed) the enemy's city
and army, that they might be filled with
flight, fear, terror; and that whosoever of
them carried arms against their legions or
army, might both they, their countries,
fields, cities, &c., be deprived of light from
above, and reputed for devoted and conse-
crated, as any the greatest enemies whoso-
ever, &c. Macrob. Saturnal. lib. 3. cap. 9.
Hereupon their poets, when countries were
conquered, ascribed it to the departure of
their gods from them ; as in Virgil, iEiieid
2.
" Excessere omnes, aditis, arisque reliitis,
Dii quibus imperium hoc steterat,"
In which heathenish opinions and practises,
there may some footsteps be seen of the an-
cient true religion: for when God would de-
liver up Jerusalem into the hands of the
Chaldeans, he first by a sign to his prophets,
signified his departure from, and forsaking of
his temple that stood herein, Ezek. x. 1, 4,
18, 19; xi. 22, 23. When Caleb and Jo-
shua would encourage the people to war
against the Canaanites, they used this argu-
ment, ' They are but bread for us, their
shadow (meaning God their defence) is de-
parted from them, and Jehovah is with us,
fear them not. Num. xiv. 9. So when the
heathens carried images and idols with them
100
NUMBERS.
unto them, Lodge here this night, and I will bring you word again,
as Jehovah shall speak unto me : and the princes of Moab abode
with Balaam. ^ And God came unto Balaam, and said, What men
are these with thee ? '" And Balaam said unto God, Balak tlie
son of Zippor, king of Moab hath sent unto me. " Behold, a peo-
ple is come out from Egypt, and covereth the eye of the land:
now come, curse me them, peradventure I shall be able to fight
against them, and shall drive them out. '^ And God said unto
Balaam, Thou shalt not go with them, thou shalt not curse tlie
people, for they are blessed. '^ And Balaam rose up in the morn-
ing, and said unto the princes of Balak, Go you into your land, for
he would seem to be, and calleth him his
God, ver. 18; and because the business con-
cerned the people of Jehovah, of him he was
to inquire. But his promise to bring them
word what Jehovah said, he performed not
faithfully, as appeareth by comparing ver. 13,
with ver. 12. The princes of Moab,] And
also of Midian, which are here to be under-
stood from ver, 7 ; where they were called
elders.
Ver. 9. — God came,] To wit, by night,
as in ver. 20; which the Chald. expoundeth,
word came from before the Lord. So ' God
i-ame to Abimelech in a dream by night,'
Gen. XX. 3 ; and ' God came to Laban the
Syrian in a dream by night,' Gen. xxxi. 24.
Sometimes for his people's sake, and some-
times for their own, God revealed his coun-
sels of old unto men that were wicked, Gen.
xli. 25; Dan. ii. 45; iv, 21, 22. So still
he giveth gifts of knowledge and understand-
ing in his word, to men that are none of his,
Matt. vii. 22, 23 ; xxiv. 24 ; 2 Tim. iii.
8. The eye,] The face, as ver. 5. Curse
me them,] The word curse here, is another
word in the original, than that before used in
ver. 6 ; but of the same signification, as ap-
peareth also after in Num. xxiii. 7, 8. It
meaneth a piercing or striking through with
evil speeches, and so is used for cursing or
blaspheming: see the notes on Lev. xxiv. 11.
Be able to fight,] Or, prevail in fighting
(or warring) agaiyist them, as the word is used
for prevailing, in Is. vii. 1 ; see before on
ver. 6. Here Balaam having to deaj with
God that knoweth all things, would not cor-
rupt their speech, but fully related the mes-
sage sent unto him: but in his answer to the
princes he dealeth otherwise, ver. 13.
Ver. 12. — Not curse,] As the message
had two branches, to go, and to curse ; so
God answereth unto, and forbiddeth both,
adding a reason, because they were blessed.
And as he forbade him to go to any other
place, so he forbade him to curse them in
any place, or where now he was. So that
Balaam here might know the whole will of
God about this business, and needed not to
inquire what the Lord would speak unto him
more, as he did in ver. 19. And though
Israel had often provoked the Lord by their
sins in the wilderness, yet would he not suf-
fer the wicked to curse them, but made them
heirs of that blessedness, which belongeth to
those ' whose iniquities are forgiven, and
whose sins are covered,' Rom. iv. 6, 7. Are
BLESSED,] And therefore may not be cursed
of any ; ' for the gifts and calling of God are
without repentance,' Rom. xi. 29. And
when Jacob the father of this people had got
the blessing of Isaac unawares, Esau could
not get him to reverse it, but Isaac said, ' I
have blessed him, yea, and he shall be bless-
ed,' Gen. xxvii. 33 ; neither could Balaam,
with all his altars and sacrifices, procure God
to change, but was himself forced also to bless
them three times. Num. xxiv. 10. Where-
fore they are after put in mind of this mercy,
' the Lord thy God would not hearken unto
Balaam, but the Lord thy God turned the
curse into a blessing unto thee, because the
Lord thy God loved thee,' Dent, xxiii. 5.
Ver. 13. — Jehovah refuseth to give
ME,] The Chald. explaineth it, it pleaseth not
the Lord to suffer me ; and in Gr. God per-
mitteth me not. Here Balaam telleth them
but the first part of God's speech, concealing
the other, and the reason which God gave,
wherein the weight of the answer lay. If he
had faithfully showed them the whole counsel
of God, it might have stayed this evil enter,
prise, and cut ofl' all occasion of further send-
ing. But as a man loth to displease, and
loving the proffered gain, he useth a faint and
favourable speech, as if he should have said,
I could be content and glad to gratify the king
herein, but God will not suffer me at this
time to go ; the fault is not mine, therefore
1 pray thee have me excused. The contrary
duty is showed in Jer. xxiii. 28. ' The pro-
phet that hath the dream, let him tell the
dream ; and he that hath my word, let him
CHAP. XXII.
101
Jehovah refuseth to give me leave to go with you. " And the
princes of Moab rose up and came unto Balak, and said, Balaam
refuseth to come with us. '^ And Balak yet again sent princes
more and more honourable tlian they. '^ And they came to Balaam,
and said to him. Thus saith Balak, tlie son of Zippor, Be not tliou
letted, I pray thee, from coming unto me. " For honouring I will
honour thee very greatly : and wliatsoever thou shalt say unto me,
I will do : come, therefore, I pray thee, curse me this people.
'® And Balaam answered, and said unto the servants of Balak,
If Balak would give me his house full of silver and gold, I can-
speak my wood faithfully,' &c. ; and in the
apostles' practice, who saith, ' I have not
shunned to declare unto you all the counsel of
God,' Acts XX. 27.
Ver. 14. — Balaam refuseth to come, J
In Gr. Balaam will not come. Observe
Satan's practice against God's word, seeking
to lessen the same, and that by degrees from
hand to hand, till either he bring it to no-
thing, or, at least pervert it to a wrong pur-
pose. Balaam told the princes less than God
tpake to him ; and they relate to Balak less
than Balaam told them ; that when the an-
swer came to the king, it was not now the
word of God, but of man: it was only Balaam
refuseth to come ; as if God had not forbidden
or hindered this action, but only there wanted
a will in the prophet; there being no word
brought either of the Lord's will touching his
people, or of their blessed state, as was sig-
nified in ver. 12. Hereupon grew occasion
for this mischief to be further followed ; and
Balaam was the second time solicited with
stronger temptations than before, ver. 15, 16,
&c.
Ver. '15. — More and more honour-
able,] Or, greater and more honourable. Of
theHebs. Sol. Jarchi gathereth from Balaam's
words, ' to go with you,' ver. 13, that he
being haughty and of a proud spirit, insinuat-
ed thereby, as if with them he might not go, but
with other greater than they might: but this is
uncertain. The Holy Spirit showeth rather,
how Balaam's word (as it was related) was
so far from causing the king to leave off his
wicked purpose, that it was as a whetstone to
sharpen it; and caused him to attempt it
afresh, with stronger assaults both in persons
and proffers.
Ver. 16. — Be not letted,] Or, be not
forbidden or -withholden ; the Gr. translateth,
I pray thee delay not (or slack not) to come
unto me : which phrase is used in Acts ix.
38, where the disciples send to ' Peter, de-
siring him that he would not delay to come
to them.' It meaneth here, that Balaam
neither of his own will, nor by any other
means would be stayed or hindered from com-
ing.
Ver. 17. — Honouring I will honour
thee,] That is, I will surely and highly hon-
our thee, which the Gr. explaineth, / will
honourably honour thee. This offer, as it
agreed with the majesty of the king, so with
the ambition and covetousness of the prophet:
and Satan so carried the matter between them,
as made most for his advantage. By this
bait he allured the woman to eat of the for-
bidden fruit, promising unto her opening of
eyes, and likeness unio God, Gen. iii. ; and
by it he hoped to have taken Christ himself,
when he promised to give him ' all the king-
doms of the world, and the glory of them,'
Matt. iv. 8, 9 ; and now with it he prevaileth
over Balaam, and still doth over prophets of
Balaam's spirit. I will do,] In Gr. / will
do unto thee. The kings of the earth, if
they may have their desires fulfilled, will
honour tlieir prophets, and do all that they
say. Thus the prophets of Baal were fed at
Jezebel's table, when the prophets of the
Lord were fed in eaves * with bread and
water,' 1 Kings xviii. 13, 19 ; and the wit-
nesses of Christ prophesy in sackcloth, Rev.
xi. 3.
Ver. 18. — I cannot go beyond,] Or, /
may not transgress. The word signifieth
sometimes inability, whereby a man cannot ;
somes unlawfulness, whereby one may not,
and consequently will not do a thing ; as in
Gen. xxxiv. 14; xliii. 32; xliv. 26. Ba-
laam's speech here, seemeth to imply all ;
for as he might not lawfully, being forbidden
of God ; so neither could he, being restrained
of God, who would not sutler him to curse
Israel. But for Balaam's will, it was cor-
rupt, being in love with ' the wages of un-
righteousness,' 1 Pet. ii. 15; therefore he
sought of God that he might have done it, Num.
xxiii. 1, 14 ; but the Lord would not hear
him, Deut. xxiii. 5. The mouth,] That is,
as the Gr. openeth it, the word i in Chald.
the decree of the word of the Lord. Jeho-
vah MY God,] By this it appearelh, that
im
NUMBERS.
not go beyond tlie nioutli of Jeliovah my God, to do less or more.
'^ And now, I pray you, tarry you also here this night, that I may
know what Jeliovah will speak unto me more. ^^ And God came
unto Balaam 6^/ night, and said unto him. If the men be come to
call thee, rise up, go with them : but yet the word which I shall
speak unto thee, that shalt thou do. ^' And Balaam rose up
in the morning, and saddled his ass, and went with the princes of
Balaam the Syrian (and so the people to
"horn he was a prophet,) did know and wor-
sliip the true God, though corruptly, and it
may be other gods also with him. And that
other peoples, as the Temanites, Shuliites,
Naamathites, and Buzites, kept the know-
ledge and service of the true God, is manifest
by Job's history, Job ii. 11 ; xxxii. 2; xlii.
7 — 9. Also the name of God, Jehovali, was
both known and pronounced by Balaam, and
other people, together with the Hebrews, who
now many ages since have abstained from
pronouncing of it, as is noted on Num. vi.
24. Less or more,] Or, little or great :
understand little thing or c/reat, (as the phrase
is more fully expressed in 1 Sam. xx. 2 ;
xxii. 15; xxv. 36;) meaning any thing at
all ; to which the Gr. addeth, of mine oiun
mind. In Balaam liere is a picture of cove-
tous hypocrites, which pretend they would
not do against the word of God for an house
full of gold, when they will do it for an hand-
ful: as this prophet laboured with all his
might to do the thing which God had for-
bidden him.
Ver. 19.— That I may know,] Or, a7id
Iwillknoiv, (that is, inquire,) what Jehovah
will add to speak with me, that is, will speak
more unto me. Here he beginneth to disco-
ver himself and his love to Balak's wages, in
that he rested not in God's will, plainly re-
vealed to him before: and that he tempteth
God by this second consultation, as if he were
changeable like himself, and would respect
the person of the king or prophet, to speak
otherwise than he had done. For where he
pretended to know more, he intended and de-
sired to hear otherwise, and contrary to that
which he knew to be the mind of God. But
God's people should rest in that which they
know to be his word and will : and if any
teach otherwise, let him be accursed, Gal.
i. 8, 9.
Ver. 20 — If the men be come,] That
K, forasmuch as, or seeing the men are come.
So the word if, meaneth also in Song i. 8.
Go WITH THEM,] God's permitting of Balaam
to go with these second ambassadors, when
he had forbidden him to go with the first,
was in wrath against the prophet, who stood
not in the Lord's first counsel; and therefore
he was in danger to have died by the sword
of the angel, ver. 33 ; and was indeed slain
by the sword of Israel, Josh. xiii. 22. In the
meantime, both he and the king had hope
that they might effect their evil purpose, see-
ing that God himself seemed to change his
mind: so being hardened, they went on with
altars and sacrifices, to procure leave from
God to curse his people, Num. xxiii. 1. For
when men will not hearken to the voice of
the Lord, he wilhdraweth his grace, and giv-
eth them up to the perverse intentions of
their own heart, and suffers them to walk
* in their own counsels,' Ps. Ixxxi. 12, 13.
But YET,] Or, but surely the word, &c. By
this restraint, God signifieth the continuance
of his good will towards Israel, though in
such words, as Balaam might still conceive
hope to obtain his desire: for the first answer
was plain, ' thou shalt not curse the people '
ver. 12 ; in which he not resting, hath now
a darker oracle, ' thou shalt do the woid that
I shall speak unto thee,' when he knew not
what God would speak. Thus, when the
will of God is known and not regarded, he
taketh from men the certainty of their know-
ledge, and causeth his word to be dark and
doubtful unto them, so that ' they stumble at
it,' I Pet. ii. 8 ; the sun goeth down over
the prophets, and the day is dark over them,
Mic. iii. C. Balaam thought he should have
heard more from God, but heareth less, and
loseth that which he had learned before.
That shalt thou do,] This both taught
Balaam his duty, that he ought to do it wil-
lingly, and closely signified that that he should
do, though against his will. For, ' the Lord
bringeth to nought the counsel of the heathen,
he maketh of none effect the devices of the
people : but the counsel of the Lord standeth
for ever,' Ps. xxxiii. 10, 11. And he re-
straineth the wicked of their will, putting his
hook in their nose, and his bridle in their
lips. Is. xxxvii. 29 ; even Satan himself is
limited, (as in Job's case, Job i. 12 ; ii. 6;)
and cannot hurt the very swine, without
leave from the Lord, Matt. viii. 31, 32.
Ver. 21.' — In the morning,] As Abra-
ham being spoken to of God to sacrifice his
son, ' rose early in the morning and saddled
his ass, and took two of his young men with
him,' &c.. Gen. xxii. 3; showing his readi-
ness to obey the will of the Lord, though with
CHAP. XXII.
103
Moab. ^ And God's anger was kindled because he went, and the
angel of Jehovah set himself in the way for an adversary against
him : and he was riding upon his ass, and two of his young men
were with him. ^^ And tlie ass saw the angel of Jehovah standing
in the way, and his sword drawn in his hand, and the ass turned
aside out of the way and went into the field: and Balaam smote the
the loss of his only son whom he loved: so
Balaam here ' riseth early ia the morning,
saddleth his ass, and taketh two of his young
men with him,' ver. 22 ; showing his greedi-
ness to get preferment, and the wages of ini-
quity which he loved, though with the loss
of the favour of God. and (in the end) of his
own life, God's children ruo not so fast in
• the way of his commandments,' when he
enlargeth their heart, Ps. cxix. 32 ; but the
children of Satan run as fast ' to evil, and
make haste to shed innocent blood,' Is. lix.
7. ' They turn and prepare themselves
without iniquity in God's people,' Ps. lix. 4,
5: 'So are the ways of every one that is
greedy of gain, which taketh away the life of
the owners thereof,' Prov. i. 16, 19.
Ver. 22. — God's angee was kindled,]
In Gr. God ivas angry in wrath. The judg-
ments of God are • a great depth,' Ps. xxxvi.
7 ; he is often ofiended, and that justly, when
men do that which he saith do, because they
do it not with that mind, and to that end
which he requireth, Is. x. 6, 7; and his word
or leave, is in displeasure against sinners
that have no love to the truth. The young
prophets of Jericho would have leave to send
fifty men to seek Elijah's body, but Elisha
forbade them : after by their importunacy he
said. Send. They sent, and sought, but
found him not: then Elisha gave them this
reproof, ' did not I say unto you, Go not, 2
Kings ii. 16 — IS. As they ought to have
rested in the prophet's first word, so should
Balaam have done here in the first answer of
God ; and for not doing it wrath from the
Lord was upon him. The angel of Jeho-
vah,] This angel speaketh as the Lord him-
self, ' only the word that I shall speak unto
thee, that shalt thou speak,' ver. 35. Where-
fore this seemeth to be Christ, ' the angel
which redeemed Jacob from all evil,' Gen.
xlviii. 16; and now cometh to redeem Jacob's
children from the curse intended against them,
the angel that was sent before Israel, to keep
them in their way, in whom Jehovah's name
was, Exod. xxiii. 20, 21 ; even Michael the
great prince, which standeth for his people,
Dan. X. 21; xii. 1. An adversary,] In
Heb. Satan, which name when it is used for
an adversary to God's people, usually mean-
eth the devil. Job i. 6; Matt. iv. 10; Rev.
xii. 9 : XX. 2 ; but here being spoken of an
adversary to the wicked, and defender of the
church, is applied to an holy angel, or to the
prince of angels and men. And here the
love of God unto Israel appeareth, that when
he giveth a wicked man leave to go out
against them, forthwith he sendeth his angel
to resist him, and to stand for the help of
his chosen; as ' all the angels are minister-
ing spirits, sent forth to minister for them
who shall be heirs of salvation,' Heb. i. 14.
Two OF HIS YOUNG MEN,] That is, of his ser-
vants: see the notes on Exod. xxxiii. 11. So
Abraham went with two of his young men.'
Gen. xxii. 3.
Ver. 23. — The ass saw the angel,] It
pleaseth God to confoimd the wisdom of the
wise and arrogant, by base and contemptible
means, ' for the foolishness of God is wiser
than (the wisdom of) men,' 1 Cor. i. 25.
Balaam was a great prophet, accustomed to
visions and revelations, yet saw not with
his eyes, neither knew with all his skill (ver.
34,) that the angel stood against him, whom
his ass, a rude and silly beast, did see and
avoid to the safety of his master: and he thnt
could advertise others of things that should
befal them. Num. xxiv. 14, could not adver-
tise himself of the danger of death which was
before him. So God ' destroyeth the wisdom
of the wise, and bringeth to nought the un-
derstanding of the prudent,' 1 Cor. i. 19.
Wheu visions appeared, the prophets were
wont to see them, and otliers in their com-
pany saw them not, as in Dan. x. 7; Acts
ix. 7 ; here the prophet seeth nothing, but
the beast under him hath the eyes opened to
see the appearance. His sword drawn,]
A sign of wrath and vengeance; so David
saw the angel that plagued Israel with ' a
drawn sword in his hand,' 1 Chron. xxi. 16;
and Joshua the like in that angel's hand, who,
as captain of the Lord's host, was to destroy
the Canaanites, Josh. v. 13, 14. Balaam
went with a purpose to curse Israel, and after
to have them killed with the sword : his curses
would have been ' like the piercings of a
sword,' Prov. xii. 18 ; he had whetted his
' tongue as a sword, and bent his arrow, even
a bitter word,' Ps. Ixiv. 4; the Lord to re-
ward him according to his works, sendeth out
a sword against him. The ass turned
aside,] The beasts, and fowls, and other bru-
tish creatures, are often taken to teach and
lOi
NUMBERS.
ass to turn her into the way. ^* And the angel of Jehovah stood
in a path of the vineyards, a wall being on this side, and a wall on
that side. ^^ And the ass saw the angel of .Jeliovah, and she
thrust herself unto the wall, and thrust Balaam's foot against
tlie wall : and he smote lier again. ^^ And the angel of Jeho-
vah Avent further and stood in a narrow place, where was no
way to turn aside, to the right hand or to the left. ^' And tlie
ass saw the angel of Jehovah, and slie fell down under Balaam ; and
Balaam's anger was kindled, and he smote the ass with a staff.
^^ And Jehovah opened tlie mouth of the ass, and she said unto
Balaam, What have I done unto thee, that thou hast smitten me
convince men, Job xii. 7, 8 ; Is. i. 3 ; Jer.
viii. 7 ; and Balaam's folly was reproved here
by the action of this dumb beast, as after it
was by words, Num. xxii. 28, 30 ; 2 Pet.
ii. IC. Balaam's way was perverse before
the Lord, ver. 32; he had forsaken the right
way, and went astray, 2 Pet. ii. 15 ; the ass
turning aside out of the way, might have
taught him to have desisted from his evil
course. The ass avoideth the danger and
evil before his eyes ; the master being blind-
ed with ambition and covetousness, seeth it
not, but would go on to destruction, ver. 33.
SiMOTE THE ASS,] The Gr. here addeth, with
his rod (or staff,) which is taken from ver.
27. As he that judgeth another, condemneth
himself doing the same things, Rom. ii. 1 ;
so the prophet in smiting his beast, showed
himself to be worthy of more stripes, doing
much worse than it. ' A whip for the horse,
a bridle for the ass, and a rod for the fool's
back,' Prov. xxvi. 3.
Ver. 24. — And a wall,] In Chald. ayid
another wall. The angel needed not have
chosen such places ; but these things happen-
ed unto Balaam for ensamples, and are writ-
ten ior oiH' admoniMon; for when men goon
in a way not good, if they escape one peril,
they fall into auother greater, and at last into
inevitable danger; as the prophet signifieth
by ' fear, and pit, and suare ; he that fleeth
from the fear shall fall into the pit ; and he
that getteth up out of the pit shall be taken
in the snare,' Jer. xlviii. 43, 44.
Ver. 25. — And thrust Balaam's foot,]
Or pressed, crushed his foot. This word is
used in 2 Kings vi. 32, where the king's
messenger, who was sent to take away Eli-
sha's head, was • pressed (or crushed) in the
door.' God by this second sign came nearer
unto Balaam, who went on in his perverse
way, and withal discovereth the vanity of his
art, who, being a diviner, could not presage
the evil that should befal him, though such
things as these happened in his way, which,
in tlie opinion of vain men, are signs of ill
luck: and therefore by the grounds of his
own craft, should have turned him back, or
made him to suspect at least, tliat this jour-
ney should be unfortunate: see 1 Sam. vi. 2,
3, 9. But God ' taketh the wise in their
own craftiness, and the counsel of the fio-
ward is carried headlong: they meet with
darkness in the day time, and grope in the
noon day, as in the night. But he saveth
the poor from the sword, from their mouth,
and from the hand of the mighty,' Job v. 13
— 15. The children of God have the angels
to keep them in all their ways, and to bear
them up, lest they dash their foot against a
stone, Ps. xci. 11, 12. But Balaam tempt-
ing the Lord, hath his angel to withstand
him, whereby his foot is crushed against the
wall; yet maketh he no good use thereof.
Ver. 26. — No way to torn aside,] In
this carriage of the angel, the Lord would
have us see the proceeding of his judgments
against siimers ; first more mildly, shaking
his rod at them, but letting tlrem go untouch-
ed ; then coming nearer, he toucheth them
with an easy correction, as it were wringing
their foot against a wall ; but bringing them
at last to such a strait, as they can no way
escape his hand, but must fall before him.
Ver. 27. — Balaam's anger was kin-
dled,] 'The wrath of man worketh not
the righteousness of God,' James i. 20; ' but
a furious man aboundeth in transgression,'
Prov. xxix. 22. Balaam learned no good
by this strange carriage of his beast, but is
more enraged and smiteth it, not knowing
that by means of it his own life was saved,
ver. 33. This foolishness cf the prophet the
dumb beast reproveth, ver. 28, &c. and in
him God would let us see the nature of
wicked men, which make no good use of his
works, neither see his providence in the
creatures, the service whereof he lendeth
unto them.
Ver. 28.— Opened the mouth of thk
ass,] That ' the dumb ass spake with man's
voice,' 2 Pet. ii. 16, by which miracle the
prophet had not only a rebuke, but a cause of
fear and astonishment, yet hardened he him-
self against it also, and pleaded for to main-
tain his folly, ver. 29, so no works, signs or
CHAR XXII.
105
these three times ? " And Balaam said unto the ass, Because tliou
hast mocked me ; I would there were a sword m mine hand, for
now I would kill thee. ^" And the ass said unto Balaam, Am not
I thine ass which tliou hast ridden upon ever since I was tliine unto
this day, was I ever wont to do so unto thee ? ^' And he said, Nay.
And Jehovah uncovered the eyes of Balaam, and he saw the
angel of Jehovah standing in the way, and his sword drawn in his
hand, and he bended down the head, and bowed himself down on
his face, ^^ And the angel of Jehovali said unto him, Wherefore
hast thou smitten thine ass these three times ? Behold, I came out
miracles, are able to change the hardness of
man's heart, but grace from God only, John
xii. 37, 38. And here we may observe how
the devil, to draw into sin, chose the serpent
for his instrument, the most subtile beast of
the field, Gen. iii. 1, but God to rebuke and
convince the wicked, usetb the ass, the most
silly of all beasts: showing as in a figure,
how Satan's continual practice is to corrupt
men's minds from the simplicity that is in
Christ, ' by deceitful workers, by the sleight
of men, and cunning craftiness, whereby
they lie in wait to deceive,' 2 Cor. xi. 3, 13;
Eph. iv. 14, while Chiist sendeth men to
preach the gospel, ' not with wisdom of
words,' but with the plain demonstration of
the truth, and chooseth ' the foolish things of
the world to confound the wise, the weak
things of the world to confound the mighty,
and base things of the world, and things des-
pised, yea and things which are not, to bring
to nought things that are,' 1 Cor. i. 17, 27,
28. ' For the children of this world are in
their generation wiser than the children of
light,' Luke xvi. 8.
VeR. 29.— I WOULD KILL THEE,] The
prophet is neither dismayed with the speak-
ing of his dumb beast, nor abated from his
wrath, but increaseth in evil, who before he
knew or inquired of the cause, would pre-
sently kill the ass that saved his life. ' A
righteous man re^ardeth the life of his beast,
but the bowels of the wicked are cruel,'
Prov. xii. 10. If Balaam looked for such
good service of the brute beast, and would
not be mocked or abused thereby, he being a
reasonable creature, and wiser than many,
should much less have mocked with God,
and resisted his counsel: but by his own
words against his ass, he condemneth him-
self, being guilty of death for his sin against
God, as the angel showeth in ver. 32, 33.
Ver. 30. — Ever since I was thine,]
Or, since thou hast had me : the Gr. trans-
lateth it. from thy youth: the Chald. since
thou hast been: and the Heb. phrase some-
time so meaneth, as in Gen. xlviii. 15,
' since I was;' where tlie Gr. also expoundeth
Vol. 1 1.
it, /row my youth. Was I ever wont.]
Oi-, have I accustoming been accustomed?
By this demand, the beast conviuceth the
prophet's foolishness, who should have ga-
thered that some extraordinary cause moved
it thus to do, seeing it had never done so be-
fore: and teacheth us, that when the crea-
tures depart from their kind and customed
obedience unto us, we should look for the
cause thereof in ourselves: for our sins against
God occasion the creatures to rebel against
us, Lev. xxvj. 20—22.
Ver. 31. — Uncovered the eyes,] Open-
ed them to see the angel as the ass did before
him, ver. 23, signifying, that as men cannot
see the marvellous things of his law, unless
he uncover their eyes, Ps. cxix. 18, so nei-
ther can they behold the deaths and dangers
that are to come on them for the transgres-
sion of his law, unless he reveal them, Is.
xlvii. 11. 'The way of the wicked is as
darkness, they know not at what they stum-
ble,' Prov. iv. 19. Bowed himself down
ON HIS FACE,] Or, to his face; as the Gr.
translateth, he bowed down to his face, that
is, worshipped the face or person of the angel.
Ver. 32. — Wherefore hast thou smit-
ten, &c.] The angel rebuketh the misusage
of his beast, which ought not to be smitten
without cause ; how much less then might ho
smite innocent men with the curse of his
tongue? And God, who • saveth man and
beast,' Ps. xxxvi. 7, and commanded that
the beasts also should rest from their toil on
the Sabbath day, Deut. v. 14, and defendeth
their innocency against their cruel masters,
will much more defend the cause of his people
against their wrongful oppressors, Exod. xxii.
23. Thy way is perverse,] Or, the way
which thou goest is perverse, that is, thy
purpose and intent in going this journey, is
contrary to my will which I first revealed
unto thee, ver. 12. The Chald. paraphras-
eth thus, " because it is manifest before me,
that thou wouldest go in a way against me."
The apostle openeth and applieth it against
the Balaamites of his time, in these words;
' an heart they have exercised with roveloui
106
NUMBER S.
to be ail adversary, because thy way is perverse before me. ^^ And
the ass saw me, and turned aside before me these three times: un-
less she had turned aside from me, surely now also I had slain thee
and saved her alive. ^' And Balaam said unto the angel of Jeho-
vah, I have sinned, for I knew not that thou stoodst against me in
the way : and now if it be evil in tliine eyes, I will get me back
again. ^^ And tlie angel of Jehovah said unto Balaam, Go with
the men, but only the word that I shall speak unto tliee, that shalt
tJiou speak : and Balaam went with the princes of Balak. ^® And
Balak lieard that Balaam was come, and he went out to meet him,
unto a city of Moab which is by the border of Anion, which is in
the utmost of the border. ^' And Balak said unto Balaam, Did
not I sending send unto thee to call thee ? Wherefore camest thou
practices, children of the curse, which have
forsaken the right way, and are gone astray,
following the way of Balaam (the son) of
Bosor, who loved the wages of unrighteous-
ness,' 2 Pet. ii. 14, 15. The apostle Jude
(in ver. 11,) calleth it 'the error of Balaam.'
Ver. 33. — Turned aside before me,]
Or, at nit/ face or presence: so after, turned
aside from tne, or, from my face or pre-
sence. 1 HAD SLAIN thee,] Or, killed theei
ill tlie angel's former words the justice of his
judgment is implied; for if Balaam did
smite his ass, for turning aside out of the
way, ver. 23, and would have killed her for
falling down under him, though thereby his
life was saved, ver. 29, how much more de-
served he himself to be smitten and killed,
for departing out of the Lord's way, and fol-
lowing his own crooked ways, with a purpose
to destroy the lives of his people Israel.
Therefore a wo is pronounced on those that
run greedily after Balaam's error for reward,
Jude ver. 11. Saved her alive,] As we
have an example in the prophet, who being
disobedient unto the mouth of the Lord, 'a
lion met him by the way and slew him, but
the ass whereon he rode was not torn,' 1
Kings xiii. 23, 24, 26, 28.
Ver. 34 — I have sinned,] Thisseemeth
to be acknowledged, for his smiting of the
ass, and his reason following so showeth: but
the sin that lay hid in his heart, his wicked
purpose and covetousness, he dissembleth,
and prosecuteth still unto the end. If it be
EVIL IN thine eyes,] That is, as the Gr.
translateth, if it please thee not; meaning,
that he should go on his journey. He could
not be ignorant, that his evil intent to curse
God's people for his own promotion, was
most evil in the Lord's eyes, and the cause
why the angel came out against him; but
concealing that, he speaketh of his outward
actions, and faintly offereth to turn back,
with an 'if it were evil.' His love to the
wages of unrighteousness caused him thus to
speak, together with the leave which God
had given him, in ver. 20, fain he would go,
but if necessity constrain him he will turn
back.
Ver. 35. — Go with the men,] When
neither the first words of God who foibade him,
ver. 12, nor the signs and dangers which met
him by the way, could turn his heart, or de-
liver him from his error, the Lord again bid-
deth him go on, so giving him up to his own
lusts; which he followed to his destruction.
See the notes on ver. 20. So Jarchi ex-
plaineth these words, " Go with the men, for
thy portion is with them, and thine end to
perish out of the world."
Ver. 36. — He went out to meet him, |
For to welcome him, and entertain him with
honour; as Moses to like end, went out to
meet his father-in-law, Exod. xviii. 7, and
Joseph went out to meet Israel his father,
Gen. xlvi. 29, and the kings of Sodom and
of Salem, to meet Abraham, Gen. xiv. 17,
IS; Heb. vii. 1. It showeth how greatly
Balaam was respected of the king, as false
prophets have always been of wicked rulers,
because they serve their lusts. It had been
Moab's duty to have met their brother Israel
with bread and water in the way when they
came out of Egypt: but lo the king of Moab
goeth out (even to the utmost border of his
land) to meet this soothsayer, whom he had
hired to curse Israel; therefore God com-
mandetli his people not to seek their peace or
good lor ever, Deut. xxiii. 3 — 6. Arnon,]
The border between Moab and the Amorites,
Num. xxi. 13, 26.
Ver. 37. — Did not I sending send,]
That is, earnestly send unto thee. Am I
not able indeed,] a vain boast, and such
as had no eflect; for he was not able indeed
to honour Balaam in the end, but sent him
away in wrath, and with disgrace, confessing
that the Lord had kept him back from hon-
CHAP. XXII.
107
not unto me ? Am I not able indeed to honour thee ? '^ And Ba-
laam said unto Balak, Lo I am come unto thee ; now am I able at
all to speak any thing ? the word that God shall put in my mouth,
that shall I speak. ^^ And Balaam went with Balak, and they
came unto Kirjath-huzoth. *" And Balak slew oxen and sheep, and
sent to Balaam, and the princes that were with him. ^' And it was
in the morning that Balak took Balaam, and brought him up into
tlie high places of Baal, that he might see from thence the utmost
part of the people.
our, Num. xxiv. 10, 11. But &s satau him-
self proudly offereth the kingdoms and glory
of the world to those that will worship him.
Matt. iv. 8, 9, so wicked princes do offer
promotion to false prophets and flatterers,
which oftentimes God suflereth them not to
perform: and they turn the edge of their
sword against the Israel of God, which they
are often forced to put up empty into the
sheath, the Lord turning their intended curse
into a blessing.
Ver. 38. — Am I able at all,] The
word is doubled for more vehemency, can-
ning can I speak; that is, surely I cannot in
any wise. He speaketh to excuse himself,
signifying his willingness to gratify the king,
as appeared by his coming to him, but show-
ing withal his inability to do ought against
God or his people. For the Lord their re-
deemer, he ' frustrateth the tokens of the
liars, and maketh diviners mad; he turneth
wise men backward, and maketh their know-
ledge foolish, Is. xliv. 25.
Ver. 39. — Kirjath-huzoth,] Which is
by interpretation, the city of the outmost
parts, or the city of streets. It is the name
of a city, of the situation in the utmost part
of the land ; as the Chald. interpreteth it,
the city of his borders; and the old Lat. ver-
sion calleth it, " the city which was in the
utmost borders of his kingdom:" which some
think to be Ar, forementioned in Num. xxi.
28, called ' the corner of Moab,' in Jer.
xlviii. 45- Sol. Jarchi in his annot. on this
place expoundeth it, •' a city full of streets,
men, and children in the outer parts of it."
Ver. 40. — Balak slew oxen,] Either for
sacrifice, (as the word is often used for sacri-
ficing) or for a feast to welcome Balaam, or
for both; as the Moabites used such idolatrous
feasts whereof the people did eat. Num. xxv.
1, 2. Thus Balak rejoiced at the coming of
his friend, and received him with all royal
solemnity. Wherein as we see the enter-
tainment that this wicked prophet had, that
his honour and good cheer might make him
to foiget the perils which he had passed, and
might again fall into by the hand of God: so
may we observe the contraiy dealing of the
Lord, and of this king. The angel of the
Ltird came out as an adversary to withstand
him; the king as a friend to welcome him.
The king blameth him for coming no sooner;
the angel for going so soon. The angel met
him with a sword, to signify that that should
be his end if he went on in his wickedness:
the king receiveth him with a banquet, and
all honourable entertainment, that by it, and
hope of more gain and preferment, he might
be encouraged to go on with his wicked en-
terprise. Between these two, Balaam choos-
eth the worse part for the honour of this
world, though even that also was taken away
from him. • As the partridge sitteth on
eggs, and hatcheth them not: so he that
getteth riches and not by right, shall leave
them in the midst of his days, and at his
end shall be a fool,' Jer. xvii. 11.
Ver. 41. — In the morning,] That is, the
next day early after the feast. Thus Balak
delayeth no time to accomplish his evil pur-
pose, beginning the day with mischief. David
was diligent in the mornings to destroy all the
wicked of the land, Ps. ci. S. Balak risetb
early to destroy the people of God, and is of
them whose ' feet run to evil, and they make
haste to shed blood,' Prov. i. 16. The high
PLACES OF Baal,] In Gr. the pillar of
Baal; the Chald. expoundeth it, the high
place of his fear, meaning of his god or idol
whom he feared, (as God is called 'the fear,'
in Ps. Ixxvi. 12,) and Thargum Jonathan
nameth it "the fear (or id.il) of Peor;"
whereof see Num. xxv, 3. Baal (by inter-
pretation, a lord, master or patron) is a
name given to the idols of many nations,
which they used to worship on high places,
hills or mountains, Deut. xii. 2. And here
do Balak and Balaam build altars and offer
sacrifices. Num. xxiii. 1, that they might
curse Israel; for as God sendeth his people
help from his sanctuary, and supporteth them
out of Zion, Ps. XX. 2, and cometh unto
them to bless them, in all places where lie
putteth the memorial of his name, Exod. xx.
24, so the idolators thought of their high
places, that they were the fittest to obtain
their requests in, from the hand of God,
108
NUMBERS.
though it were to curse his people. That
HE MIGHT SEE,] Or, and he saw, meaning
Balaam: the Gr. translatefh, and he (to wit,
Balak) showed him a part of the people, to
wit, of Israel : whom he would have him to
behold, that his curse might be the more
powerful and effectual. See Num. xxiii. 13.
CHAP. XXIII.
1 , Balaam and Balak offer sacrifices. 4. God meeteth Balaam, and
putteth in his mouth a blessing, which offendeth Balak. 1 3. They come
to another place to curse the people of the Lord, and there again they
offer sacrifices. 16. God meeteth Balaam, and putteth in his mouth a
more ample hlessiiig. 26. Balak being more offended, bringeth Balaam
to a third place, where also they sacrifice.
* And Balaam said unto Balak, Build me here seven altars, and
prepare me here seven bullocks, and seven rams. * And Balak did
Ver. 1. — Build me here,] Or, build for
me in this place seven altars. Balaam here
bewiayelh his impiety, when instead of dis-
suading the king from his evil enterprise, by
the word of God, who had forbidden him to
curse Israel, Num. xxii. 12, he attempteth
together with him, to effect his wicked pur-
pose; and that (which is worst of all) under
the colour of religious actions, building altars,
and ofl'ering sacrifices to God, hereby to in-
treat and obtain leave of him to curse his
people. For it was the manner in those days
to seek the Lord, and obtain his favour by sa-
crifice, Gen. xlvi. 1, 2, &c.; 1 Sam. xiii. 9,
12 ; Hos. v. 6. Thus Balaam had soon for-
gotten the oracle of God, the sword of the
angel, and dangers that he so hardly escaped
by the way, and greedily runneth after the
error of his evil heart, fulfilling the saying of
the prophet, ' Let favour be shewed to the
wicked, yet will he not learn righteousness,'
Is. xxvi. 10. Prepare me,] Or, prepare
for me. As Balak said, 'Curse me Jacob,
and defy Israel:' so Balaam saith, ' Build me
altars, and prepare me sacrifices;' his intent
being not to honour God, but to curse his
people. Thus religion is made a cloak of
wickedness. ' The sacrifice of the wicked is
abomination: how much more when he bring-
eth it with a wicked mind,' Prov. xxi. 27.
God desireth ' mercy and not sacrifice,' Hos.
vi. 6. But Balaam was of their religion
which • think that gain is godliness,' 1 Tim.
vi. 5, and for the wages of iniquity, abuseth
the ordinances of the blessed God, unto curs-
ing and cruelty. Seven bullocks,] As
bullocks and rams were sacrifices which God
himself required in the law, Lev. i., and
which the patriarchs had learned from God
vf old a
so seven was a number
sanctified of God for many mysteries, (as is
noted on Lev. iv. 6,) and particularly in sa-
crifices, as he said to Job's friends, ' Take
unto you now seven bullocks and seven rams,
and gc to my servant Job, and offer up for
yourselves a burnt-ofTeriiig,' Job xlii. 8. So
at the bringing up of the ark, David and the
elders of Israel ' offered seven bullocks and
seven rams,' 1 Chron. xv. 26, and Ezekias
with the rulers * brought seven bullocks, and
seven rams, and seven lambs, and seven he-
goats for a sin-offering for the kingdom,' &c.
2 Chron. xxix. 21. Wherefore the Aramites,
Moabites, and other nations, having learned
from their ancestors the manner of sacrificing
unto God, retained it till Moses' time, and
long after, though corrupted with their own
superstitions, and abused to much impiety.
Hereupon Balaam sacrificeth to the Lord in
this sort, to purchase favour of him, and
vainly boasteth unto God himself of his good
work, ver. 4. And according to this number,
it is seven times said of Balaam, that ' he
took up his parable,' Num. xxiii. 7, 18; xxiv.
3, 15, 20, 21, 23.
Ver, 2 — Balak did,] Though Chemosh
was Balak's god. Num. xxi. 29, yet now by
Balaam's counsel he sacrificeth to Jehovah,
the God of Israel, ver. 3, 17, as unstable men
in hope to obtain their purposes are easily
drawn to communicate with all religions true
or false, and to make a sinful mixture of them,
2 Kings xvii. 28, 29—33; Ezra iv. 1, 2;
Acts xvii. 23. On an altar,] That is, as
the Chald. explaineth it, on every altar. The
altar being an holy ordinance, which sancti-
fieth the offering, Matt, xxiii. 19, and a
figure of Christ, Heb. xiii. 10 : Job xvii. 19,
they, for the more sanctification, offer their
gifts on several altars. Wherein they add
CHAP. XXI If.
109
as Balaam liad spoken, and Balak and Balaam offered a bullock
and a ram on an altar. ^ And Balaam said unto Balak ; Stand
by thy burnt- offering, and I will go, perad venture Jeliovali will
come to meet me, and what word soever he showeth me, I will
tell thee : and he went to an high place. * And God met Balaam,
and he said unto him, I have prepared seven altars, and I have
offered a bullock and a ram on an altar. ^ And Jehovah put a
word in Balaam's mouth, and said. Return unto Balak, and thus
thou shalt speak. ^ And he returned unto him, and lo he stood by
his burnt offering ; he, and all the princes of Moab. ^ And he took
up his parable, and said, Balak the king of Moab hath brought
superstition to the religion received from the
fathers: for holy men used one altar in a
place, though many sacrifices, Gen. viii. 20;
xii. 7; xiii. 4, 18; xxvi. 25; xxxiii. 20;
XXXV. 3; Exod. xvii. 15; xxiv. 4, but
idolaters accustomed themselves to many
altars, 2 Kings xviii. 22 ; Jer. xi. 13 ; Hos.
X. 1 ; xii. 11; Amos iii. 14; Isa. xvii. 8,
such many altars were multiplied to sin, Hos.
viii. 11.
Veb. 3. — Stand,] Or, present thyself, to
wit, unto God, here by ihy burnt-offering,
and go not with me, as they were wont to
stand by their sacrifices whilst they burned,
and present themselves tliere unto the Lord,
who first had respect unto the offerer, and
then unto the gift, Gen. iv. 4, 5. So Balak
and his princes were to stay there, if perhaps
God would respect their persons. Perad -
VENTURE JEHOVAH WILL COME,] Or, as the
Gr. translateth, if perhaps the Lord will
appear. Balaam went now to meet with
enchantments, or signs of good luck. Num.
xxiv. 1, which after the manner of false pro-
phets he coloureth with the name of the
Lord. What word,] Or, what thing soever.
To AN HIGH PLACE,] To o cUft of the rock:
or solitary, to a solitary place ; and thus the
Chald. expounds it, he went alone. He went
as soothsayers were wont, to an high and
solitary place, to make his prayers, and to
observe signs if any should appear.
Ver. 4 — God met Balaam,] In Gr. God
appeared to Balaam; in Chald. the word
from before the Lord met (or came unto)
Balaam : and so again in ver. 16. Though
he sought the Lord both by an unlawful
means of enchantment. Num. xxiv. 1 ; Deut.
xviii. 10, and to a wicked end that he might
curse Israel, Deut. xxiii. 4, 5, yet the Lord
meeteth with him, and putteth his word in
his mouth, for the good of his people. So
when Nebuchadnezzar used divinations, and
consulted with idols, being unresolved whether
he should first war against the Jews or the
Ammonites, the Lord so disposed of it, that
he first fell upon tlie Jews, and signified the
same to his prophet, Ezek. xxi. 19 — 23.
He said,] That is, as the Gr. explaineth it,
Balaam said. I HAVE PREPARED,] Or, /
have ordered. He vainly glorieth of his re-
ligious works ])efore God, supposing that he
would be pleased with his many altars and
sacrifices wherewith he honoured him, and
withal implying his request that he might
have leave to cui-se Israel: but the Lord
•would not hear Balaam,' Deut. xxiii. 5,
for he hath not so great delight in burnt-
offerings and sacrifices, as in obedience to his
voice, 1 Sam. xv. 22. ' To do justice and
judgment is more acceptable to the Lord,
than sacrifice,' Prov. xxi. 3.
Ver. 5. — Pot a word in Balaam's
MOUTH,] The Lord giveth no _nswer to
Balaam's boasting speech, nor showeth any
regard of his altars and sacrifices, which
were an abomination unto him, Prov. xv. 8,
but sendeth him back with a blessing upon
his people, contrary to his own and the king's
desire and expectation. ' The preparations of
the heart in man, and the answer of the
tongue, is from the Lord,' Prov. xvi. 1.
Ver. 7. — He took up his parable,]
" The parable of his prophecy," saith Thar-
gum Jonathan. By taking up, is meant a
pronouncing with an high voice ; so God
would have them all take knowledge of his
word against them, and for his people. By
a parable or proverb, is meant a grave speech,
which groweth into common use among men.
And it is used both in the good part, for ex-
cellent matter of doctrine and comfort, as
Job xxxvii. 1 ; xxix. 1; Prov. i. 1, and in the
evil part, for proverbs of reproach and repre-
hension, as in Deut. xxviii. 37; Isa. xiv. 4.
Parables also are opposed to plain and fami-
liar speeches easy to be understood, Ezek.
XX. 49 ; Job xvi. 25, so now God speaketh by
Balaam to the wicked Moabites, but in
parables ; ' that seeing they might not see ; and
hearing they might notunderstand,'as in Luke
viii. 10. Brought me from aram,] To
no
NUMBERS.
nie from Aram from the mountains of the east, {saying,^ Come
curse me Jacob, and come defy Israel. ^ How shall I cui'se whom
God hath not cursed, and how shall I defy whom Jehovah hath
not defied ? ^ For from the top of the rocks I see him, and from
the hUls I behold liim ; lo the people shall dwell alone, and shall
not be reckoned among the nations. '" Who can count the dust
wit, from Aram rather Aj im, or Mesopo-
tamia, as Moses showeth in Deut. xxiii. 4,
and so the Gr. here translateth, sent for me
out of Mesopotamia, and Thargum Jonathan
explaineth it, " Aram which is by Euphrates."
See the notes on Gen. xxiv. 10 ; Num. xxii.
5. Of the east,] Situate eastward from
Moab's and Israel's land, that country was
infamous for sorcery and divination, Isa. ii.
6. DEpy.J Or, detest with angry threats,
and hateful indignation, as the word signi-
fieth in Dan. xi. 30. The Gr. translateth
it, Accurse.
Ver. 8 — Whom god hath not cursed,]
Thus the Gr. also readeth, adding the word
whom, such wants the scripture sometimes
Eupplieth ; as this house is high, 1 Kings ix.
8, for this house which is high, 2 Chron. vii.
21. Otherwise it maybe translated, Howskall
I curse ? God hath not cursed. Thargum
Jonathan explaineth it, " How shall I curse,
when the word of the Lord blessed them ?"
Here God by Balaam's own mouth reproveth
the error of the king, who had sent so far
twice to fetch him, that of himself was able
to do nothing in this business ; and taxeth
the vanity of this art of magic or divination,
which is not able either to help or hurt any
without leave from God. So the Babylonian
is convinced by the prophet, saying, ' Stand
now with thine enchantments, and with the
multitude of thy sorceries, wherein thou hast
laboured from thy youth, if so be thou shall be
able to profit, if so be thou mayest prevail.
Thou art wearied in the multitude of thy
counsels, let now the astrologers, the star-
gazers, the monthly prognosticators, stand
up, and save thee from these things that shall
come upon thee. Behold, they shall be as
stubble, the fire shall burn them,' &c, Isa.
xlvii. 12—14.
Ver. 9. — For from the top,] Or, when
from the top, (Heb. the head) of the rocks, I
see him, meaning the people, spoken of as
one body. I behold him,] In Gr. / con-
sider him, s^eakmg again of the people: as
Thargum Jonathan explaineth it, " I con-
sider this people." Balak brought him to the
mountains, that seeing the people from thence,
he might the more easily curse them: but
the sight of them did so amaze him, as he
blessed them. Thus, all occasions and cir-
cumstances which the wicked chose for their
advantage, God turneth against Uiem, and
for the accomplishment of his own will.
Shall dwell alone,] Separated from other
people. And this further signifieth, how
they should be sufBciently provided for of
God ; having neither need nor fear of other
people ; for so dwelling alone, implieth a
security from evil; as in Jer. xlix. i^l.
And thus Moses blessing them said, ' Israel
shall dwell in confident safety alone,' Dent,
xxxiii. 28. Shall not be reckoned,] Or,
shall not reckon themselves : this respecteth
their faith in God and service of him, where-
by they were his peculiar, and separated from
other people, asExod.xix. 6; Lev. xx. 24,26;
Ezra ix. 2. So Christ hath chosen his
church out of the world, John xv. 19; 1 Pet.
ii. 9, and this grace the faithful apply unto
themselves, as it is said, ' We know that we
are of God, and the whole world lieth in
wickedness,' 1 John v. 19.
Ver. 10. — Who can count,] That is,
none can count, they are so many, Heb.
ffho counteth ; which the Chald. expoundeth,
who am (or, is able to) count. And thus the
scriptm-e sometime explaineth itself; as, ' Not
that which goeth into the mouth, defileth a
man,' Matt. xv. 11, that is, ' can defile him,'
Mark vii. 15. See the annot. on Gen. xiii.
6. So after in ver. 20. The dust of
JACOB,] That is, the children of Jacob ; as
the Gr. translateth it, the seed of Jacob.
Here Balaam's mouth confirmeth the promise
which God made of old unto Jacob, saying,
' Thy seed shall be as the dust of the earth,'
Gen. xxviii. 14, and the like was before
unto Abraham, ' I will multiply thy seed as
the stars of heaven, and as the sand which is
upon the sea-shore,' Gen. ii. 17. And thus
the Chald. here expoundeth it, " Who can
count the little ones of the house of Jacob, of
whom it was said, they shall be multiplied as
the dust of the earth." Of the fourth
PART,] Or, of a quarter, as the Chald. ex-
plaineth it, of one of the four camps of
Israel : for they camped about the tabernacle
in four quarters. Num. ii. Whereas, the
promise of the blessing to Abraham consisted
of two branches ; 1. That God would give
the land of Canaan to him and to his seed
for ever : 2. And that he would make \\U
seed as the dust of the earth. Gen. xiii. 15^
16, under which, spiritual graces in Christ
CHAP. XX I II,
111
of Jacob, and the number of tlie fourth part of Israel ? Let my
soul die the death of the righteous men^ and let my last end be like his.
" And Balak said unto Balaam, What hast thou done unto me?
I took thee to curse mine enemies ; and behold, blessing thou hast
blessed thejn. '^ And he answered, and said, Must I not take heed
to speak that wliich Jeliovah liath put in my mouth ?
'^ And Balak said unto him. Come, I pray thee with me unto
were also comprehended: the Lord causeth
Balaam here to ratify them, both for their
dwelling alone iu the land, and for their in-
numerable increase. And whereas Balak
envied their multitude, and would therefore
have them cursed that they might be dimin-
ished, Num. xxii. 3, 5, 6. Balaam is here
forced to niter a blessing for their further in-
crease. Thus God resisteth him in all his
counsels and enterprises. Let my soul die,]
That is, Let me die : an Heb. phrase, where-
by the soul is put for the person, I, thou, or
he: and death is the departure of the soul
from the body, Gen. xxxv. 18. ' Then dust
returneth unto the earth as it was, and the
soul returns to God who gave it,' Eccl. xii. 7.
So Samson said, ' Let my soul die with the
Philistines,' Judg. xvi. 30. The death of
THE RIGHTEOUS MEN,] The Gr. translateth,
with the souls of the just men; meaning the
righteous of Israel, as the Chald. explaineth
it, the death of the just men thereof, that is,
of that people. Balaam, who lived the life
of the wicked, desireth (as many do) to die
the death of the righteous : but as he lived,
so he died among the enemies of God, by the
sword of Israel, Num. xxxi. 8. Howbeit, he
prenounceth here a greater blessing upon
Israel, as they that were happy not only in life,
but in death, For, 'righteousness which is
by faith in Christ,' Phil. iii. 9 ; ' delivereth
from death: but when a wicked man dieth,
his expectation perisheth,' Prov. xi. 4, 7.
Here also Balaam testifieth of the soul's im-
mortality ; and different case of good and bad:
for otherwise what were the death of the righ-
teous better than of the wicked ? Let my
LAST end,] Or, let my posterity. The ori-
ginal word sometimes signifieth the end, op-
posed to the beginning, as in Dent. xi. 12 :
Prov. xix. 20, and so the Chald. trans-
lateth it here, let my end be like theirs : some-
times it is, the posterity, or children which
come after, as in Dan. xi. 4 ; Amos v. 2;
Psal. cix. 13, and in this sense the Gr. in-
terpreters understood it here, saying, and let
my seed be like their seed : thus Balaam pro-
phesieth a blessing also to the seed of every
righteous Israelite according to the promise
made unto Abraham and his seed after him,
Gen. xvii. 7. And farther, this word end
is often used for reward, which is after
labours, Prov. xxiii. 15 ; xxiv. 20; 1 Pet. i.
19, which also may be implied here, of a
blessed reward which the righteous have after
this life in heaven. Matt. v. 12. But Ba-
laam being a minister of satan, though trans-
formed as a minister of righteousness, his
end was according to his works, as the apostle
telleth us of all such, 2 Cor. xi. 15.
VeR. 11. 1 TOOK THEE TO CURSE MINE
ENEMIES,] Balak who had before build ed
altars and offered sacrifices, as to serve the
Lord with great devotion, being now croBsid
in his purpose, manifesteth his hypocrisy,
pride, malice, and notorious profanation of
religious exercises ; in that he regarded not,
nor rested in the answer of God by Balaam,
but opposed his own will, as that which the
prophet should have fulfilled ; unjustly call-
eth the Israelites his enemies, who passed
by him in peace ; repineth against their bless-
ing, and blameth the prophet for pronounc-
ing it.
Ver. 12. — Must i not take heed to
SPEAK.] Or, Shall I not observe to speak.
Thougn Balaam's will was bent to curse Is-
rael for Balak's wages, yet could he not, be-
cause God restrained him: wherefore he bare
his blame at the king's hand. And now to
excuse himself, he signifieth not only the ne-
cessity laid upon him by the Lord, but a pre-
tended care and observance in himself to
speak his word only: thus the hypocrites
mocked one with another; and he that sitteth
in the heavens, laughed; the Lord had them
both in derision, Ps. ii. 4.
Ver. 13. — See but the utmost part
OF them.] Or, but apart of him, and shall
not see him all : speaking of Israel, as one
body. The king gathered from Balaam's
words, in ver. 9, that by seeing the whole
multitude, he was dismayed ; (so looking to
the secondary cause, not to God the princi-
pal :) wherefore though he failed of his pur-
pose at the first he secondeth it in another
place, with hope to prevail ; as the Syrians
being foiled by Israel in the mountains,
would ' fight against them in the plain, hop-
ing there to be stronger than they,' 1 Kings
XX. 20 — 23. And when he could not have
the whole people cursed, he briogeth Balaam
to see a part of them: as when the dragon
could not hurt the woman (the church) that
112
NUMBERS.
another place, that thou mayest see tliem from thence ; thou shalt
see but the utmost part of them, and shalt not see them all, and
curse me them from thence.
" And he took him to tlie field of Zophim, to the top of Pisgah,
and lie built seven altars, and offered a bullock and a ram on an
altar, '^ And he said unto Balak, Stand here by thy burnt-offer-
ing, and I will meet yonder. '^ And Jehovah met Balaam, and put
a word in his mouth, and said. Return unto Balak, and thus thou
shalt speak. '' And lie came unto him, and lo, he stood by his
burnt-offering, and the princes of Moab with him, and Balak said
unto liim, What hath Jehovah spoken ? ^^ And he took up his
parable, and said. Rise up Balak, and hear, hearken unto me, thou
son of Zippor. '' Gfod is not a man that he should lie, or the son
of Adam that he should repent : hath he said, and shall lie not do ?
and hath he spoken, and shall he not confirm it ? ^ Behold I have
received to bless, and he hath blessed, and I can not reverse it.
escaped his persecution with her eagles'
wings; he being wroth, ' went to make war
with the remnant of her seed,' Rev. xii. 13 —
17 ; and as Amalek, ' who smote the hind-
most of Israel, even all that were feeble be-
hind them,' Deut. xxv. 17, 18.
Ver. 14. — Field of zophim,] That is,
by interpretation, of the spies, (or scmit-watch-
es:) and the Gr. interpreteth it, the scout-
watch of the field ; it seemeth to be a place
where they kept the watch of the country
against enemies; as Sol. Jarchi here saith,
' It was an high place, where the spy stood
to watch whether any forces came against the
city. Of Pisgah,] Or (f the kill, which the
Chald. expoundeth of the high place. Such
hills and high places idolaters used to sacri-
fice upon, Deut. xii. 2. And Balak thought
them lucky to achieve his purposes, but all
in vain ; as it is written, ' truly in vain is
salvation hoped for from the hills, and from
the multitude of mountains: truly ia Jeho-
vah our God is the salvation of Israel,' Jer.
iii. 23. Seven altars,] So prosecuting
their wickedness still, under colour of religion :
see the notes on ver. 1, 2.
Ver. 15. — I will meet yonder,] To
wit, with Jehovah; and so the Greek ex-
plaineth it, / will go to enquire of God. See
before in ver. 3, 4, &c.
Ver. 18.— Rise up Balak,] To hear the
word of God with reverence ; for at it even
kings were wont to rise up, when it was
spoken: as afterward Eglon king of Moab
also did, in Judg. iii. 20. Hearken unto
ME,] That is, as the Chald. explaineth it,
unto my word.
Ver. 19.— God is not a man, &c.,] The
Chald. paraphraseth thus, " the word of God
is not like the speeches of the sons of man ;
for the sons of man do say and lie." By ly-
ing, is failing in the performance of that
which is spoken, as in Hab. ii. 3 ; Ps. Ixxxix.
35, 36 ; 2 Kings iv. 16. That he should
REPENT,] The like testimony Samuel beareth
of God before king Saul, ' the strength of
of Israel will not lie nor repent ; for he is not
a man that he should repent,' 1 Sam. xv.
25. Though the scripture speaketh some-
time of God, that he repenteth, as in Amos
vii. 3, 6 ; Jer. xviii. 8 ; yet that is spoken
of him, according to our capacity, because his
work is changed, when he himself contiiiueth
unchangeable, for with him is ' no variable-
ness, neither shadow of turning,' James i.
17. See the notes on Gen. vi. 6. In this
speech of Balaam there is a reproof of Balak's
error, who thought by his endeavours to turn
God's affection from Israel, and therefore
rested not iu the word before revealed, but
struggled against it still, as if God were false
or variable. Shall he not confirm it ?3
Meaning, he will doubtless confirm and sta-
blish it ; as the Chald. expoundeth it, " he
confirmeth all his words," TheGr. translateth
" shall he speak, and shall he not continue ?"
that is, constantly perform it ? So to con-
firm a thing, is by the Holy Spirit expound,
ed, • to continue to do it,' Gal. iii. 10 ; from
Deut. xxvii. 26.
Ver, 20. — I have received to bless,]
Understand, received a commandment to bless.
See the annot. on Gen. xxiv. 33. And I
CANNOT reverse IT,] Or, shall not turn it
away ; which the Chald. explaineth, ' and I
shall not turn my blessing from them.' The
Gr, translateth, ' I shall bless, and shall not
reverse." Here Balaam preacheth the sta-
CHAP. XXIII.
113
^' He hatli not beheld iniquity in Jacob, neither hath he seen per-
verseness in Israel; Jehovah his God is with him, and the shout of
a king is among them. ^^ God brought them forth out of Egypt ;
bleness of God's love unto his people ; and
how all powers and potentates, all magical
enchantments and divinations, and what things
else soever, are not able to separate God's
people from his love and blessing in Christ.
Ver. 21.— He hath not beheld,] Or,
he (that is, God) beholdeth not iniqtciti/.
Here Balaam blesseth Israel the second time,
pronouncing first their justification in the
sight of God, even that blessedness which
they have, ' whose iniquities are forgiven,
and wliose sins are covered,' Rom. iv. 7.
For not to behold, or see iniquity in sinful
men, is (as David speaketh) to hide his face
from their sins, and to blot out all their ini-
quities, Ps. li. II, the contrary whereof is,
when God setteth men's iniquities before
him, and to the light of his face, Ps. xc. 8;
cix. 14, 15. And this is opened by the pro-
phet, when the Lord saith, ' The iniquity of
Isi'ael shall be sought for, and there shall be
lione ; and the sins of Judah, and they shall
iot be found: for I will pardon them whom I
reserve, Jer. 1. 20 Iniquity,] This word,
in Heb. aven, is of large signification, applied
to all kind of sin, which causeth pain, sor-
row, and misery; and in particular to idola-
try, 1 Sam. XV. 22, and Aven is an idol, in
Is. Ixvi. 3, and to this the Chald. here re-
ferreth it, saying, "no servers uf idols in the
house of Jacob ;" so doth Thargum Jonathan
likewise; and the old Lat. version saitli;
" There is no idol in Jacob," meaning among
the Israelites, the posterity of Jacob. But
the word being more general, implieth this
and all other iniquity, original or actual, all
which God in mercy pardoned to his people,
that it was no more seen of him, to be im-
puted unto them. And as iniquity is often
used for the punishment of the same, so is
this word Aven in Ps. xc. 10; Hab. i. 3, in
which meaning the Gr. interpreters translate
it here, there shall be no painftdness (or
misery) in Jacob. Perverseness,] Or, mo-
lestation: a word which signifieth both sin
and affliction for sin, Ps. xciv. 20; xxv. IS;
Ixxiii. 5. The Chald. takelh it in the first
sense, for them that do falsehood ; and this
is most fit: but the Gr. translateth it pain.
His God is with him,] This the Chald. ex-
poundeth, " the word of the Lord their God
is for their help." Hereby is signified the
cause and author of their former blessedness,
to be God himself in the midst of them; as
Moses said, ' Let the Lord now go amongst us ;
for it is a stiff-necked people ; and pardon thou
our im'quity and our sin,' &c. Exod. xxxiv. 9.
•Vol. II.
And his presence with them was a sign of
their estate in grace, otherwise they could
have had no communion with him, 1 John
i. 6, 7, as himself said, whilst they were in
their sins, ' I will not go up in the midst of
thee, for thou art a stiff-necked people, lest I
consume thee in the way,' Exod. xxxiii. 3,
and by his being with them, they were se-
cured both from Balaam's curse, and from all
fear of evil, Ps. xxiii. 4; xci. 15. The
SHOUT OF A king,] Or, the alarm {the
somiding shout) of a king, that is, of God.
He hath reference to the silver trumpets
which Israel used in their wars, by the ordi-
nance of God, who also promised, that they
should be remembered before the Lord their
God, and saved from their enemies. Num. x.
9. Whereupon Abijah said, ' Behold, God
is with us for a captain, and his priests with
sounding trumpets to cry alarm against you:
O sons of Israel, fight ye not against the Lord
the God of your fathers, for ye shall not pros-
per,' 2 Cliron. xiii. 12. So by the shout or
alarm of this king among his people, they
now were saved fiom the evils that Balak
and Balaam conspired against them. Here-
with also may be compared the sounding of
trumpets, and shout at the seige of Jericho,
Josh. vi. 16, 20, and in the battle of Gideon,
Judg. vii. 20. And thus Jesus Christ, the
king and defender of the church, causeth con-
tinual joy and triumph in the hearts of his
people, justifying, sanctifying, and preserving
them in peace with God, who always causeth
them to triumph in Christ, 2 Cor. ii. 14,
and giveth them salvation from the hands of
their enemies. Wherein they rejoice and
say, * Who shall lay any thing to the charge
of God's elect? It is God that justifieth:
who is he that condemneth.?' Rom. viii. 33,
34. Among them,] Heb. in hi)n, tliat is,
in Jacob: which phrase may also signify the
faith that his people have in God their king.
The Chald. expo\indeth it, the presence (or
habitation) of their king is among them.
Vee. 22. — God brought them,] Or,
God the bringer of them. This answereth
Balak's complaint, there i^ «a people come
out of Egypt,' Num. xxii. 5. Balaam tell-
eth him, they came not of themselves, (as he
imputed unto them for evil,) but they were
brought up of God. So again in Num. xxiv.
8. He hath,] Or, to him is. It may be
understood first of God, and then of Israel,
unto whom God giveth strength, Ps. Ixviii.
36. The strengths of an unicorn,] Or,
as the Gr. translateth it, the glory of an
lU
NUMBERS.
he liatli as the strengtlis of an unicorn. " Surely there is no en '
chantment against Jacob, nor divination against Israel ; according
to this time, it shall be said of Jacob, and of Israel, What hath God
wrought ? '^* Behold, the people shall rise up as a courageous
unicorn. The unicorn is a beast commended
in the scripture for the excellency of his
horn : whereupon the prophet saith, ' My
horn shall be exalted as the unicorn's,' Ps.
xcii. 11, and for his strength; as it is said,
' Wilt thou trust him, because his strength is
great?' Job xxxix. 11. Therefore the prowess
of a people against their enemies is set forth
by this similitude ; as Moses saiili of Joseph
' His horns, the horns of an unicorn, with
them he shall push the peoples together,'
Deut. xxxiii. 17. And m this sense Ba-
laam speaketh here of Israel, as in his third
blessing he explaineth it, ' He hath as the
strengths of an unicorn, he shall eat up the
nations his enemies, and shall break their
bones,' &c. Num. xxiv. 8. And Christ
being delivered from the power of his ene-
mies, saith, ' Thou hast answered me fjom
the horns of unicorns,' Ps. xxii. 21. And
God himself showeth the nature of this beast
to be such, as he will not be tamed, or made
serviceable to man, nor bide by the crib, nor
plough, or harrow, or biing home the seed into
the barn. Job xxxix. 9, 10, 12. The ori-
ginal word of strengths here used, (which the
Gr. translateth glory, the Chald. strength;')
is properly such lustiness, courage and prow-
ess, as whereby one endureth labour without
weariness or fainting. Hereby then is sig-
nified, that as God himself is Almighty, so
of his grace he communicateth to his people
such strength, as whereby they shall van-
quish their enemies, but shall be vanquished
of none, for being strong in faith, and the
word of God abiding in them, they overcome
the world, and the wicked one (satan,) 1 John
V. A; ii. 14, sin shall not have dominion over
them, Rom. vi. 14, neither are they ' the
servants of men,' 1 Cor. vii. 23, they renew
their strength, they run and are not weary,
they walk and faint not, Is. xl. 31.
Ver. 23. — SaRELY THERE IS,] Or, as the
Gr. and Chald. interpret it, ybr there is' so
making this that foUowt-th a reason of the
former comparison. And whereas human
writers leport a S]3ecial virtue to be in the
unicorn's horn against poison, some apply
that to the poison of enchantment and divina-
tion next spoken of, which could not prevail
against Israel, because of the virtue of God's
giace given to his people. No enchant-
ment,] Or, no observing of fortunes; a sin-
ful art, when by observing the events of
things, they gathered signs of good or evil
luck to themselves or others: see the annot.
on Lev. xix. 20 ; Deut. xviii. 10. Against
Jacob,] Or, in Jacob: but in is ofien used
fur against, as in Num. xii. 1. In this sense
he teacheth that no devilish arts could hurt
God's people, for the gates of hell shall not
prevail against the church of Christ, Matt.
xvi. 18. Although therefore Balak had led
him from place to place, to try if one were
more lucky for him than another, that Israel
miglit be cursed ; and Balaam had now twice
gone to meet with enchantments, that he
might have cursed them, Num. xxiv. 1, yet
all was in vain, for God would not sufTer it.
But the Chald. giveth the latter sense, as if
no such enchantments v.ere pleasing unto, or
in use among this people, being forbidden
them of God, Lev. xix. Deut. xviii. Di-
vinations,] That is, presaging or foretel-
ling of things to come: see the notes on
Deut. xviii. 10. According to this time,]
Or, even at this time it shall be said: that
is, not hereafter only, but even now, it shall
be said by me, who am to prophesy of this
people, what great things God hath wrought
and will work for them. It may also be re-
ferred unto time to come, as Chazkuni ex-
poundeth it, " The next year, after they are
gone over Jordan, about this time, it shall i)e
said concerning Jacob and Israel, how many
(great) works the holy blessed (God) hath
wrought for them." See the like phrase in
the annot. on Gen, xviii. 10;xxv. 31. What
hath God wrought!] That is, hoio won-
derful things God hath wrought for them.
The Gr. translatetli it, what God shall per-
form. He teacheth that all the valiant acts
of Israel should not be done by themselves,
but by God for them, as it is showed in Ps.
xliv. 1, 2, &c. Wherefore it is written,
' Lord, thou wilt ordain peace for us: for thou
also hast wrought all our works in us,' Is.
xxvi. 12. And so the apostle saith, ' It is
God which worketh in you both to will, and
to do, of his good pleasure,' Phil. ii. 13;
and, ' he which hath begun a good work in
you, will perform it, until the day of Jesus
Christ,' Phil. i. 6.
Veb. 24. — As A COURAGEOUS lion,] Of
these names of lions, see the annot. on Gen.
xlix. 9. Of the lion's nature, Solomon
saitli, ' it is strongest among beasts, and
tmneth not away for any,' Prov. xxx. 30.
Here, the blessing which was specially given
to the tribe of Judah, Gen. xlix., is applied
to all Israel, which were in Christ, ♦ the
Lion of the tribe of Judah,' Rev. v. 5: for,
CHAP. XXIII.
115
lion, and lift up himself as a renting lion : he shall not lie
down until he eat the prey, and drink the blood of the slain.
^'■' And Balak said unto Balaam, Neither cursing carse him, nor
blessing' bless him. ^^ And Balaam answered and said unto Balak ;
Spake I not unto thee, saying. All that Jehovali speaketh that I
must do ? ^' And Balak said unto Balaam, Come I pray thee, I
will take thee unto another place ; peradventure it will be riglit in
the eyes of God that thou slialt curse me tlicm from thence.
^ And Balak took Balaam unto the top of Peor that looketh toward
Jeshimon. ^^ And Balaam said unto Balak, Build me here seven
altars, and prepare me here seven bullocks and seven rams. ^" And
long-suflfering, hy kindness, by the Holy
Spirit, by love luifeigned, by the word of
truth, by the power of God, by the armour of
righteousness on the right hand, and on the
left,' &e. 2 Cor. vi. 4—7. For even Christ
himself, when he was called ' the Lion of the
tribe of Judah,' appeared like ' a lamb as it
had been slain,' Rev. v. 5, 6 ; and his people
for his sake ' are killed all the day long,' are
counted 'as sheep for the slaughter;' and yet
in all these things, ' are more than conqueiors,
through him that loved them,' Rom. viii. 36,
37.
Ver. 25. — Neither cursing curse him,]
In Gr. neither curse me Mm with curses,
neither blessing bless him: that is, neither
curse Israel at all, nor bless him at all. Here
Balak's indignation against Balaam, and sin
against God, is increased: rejecting his own
prophet, resisting the word of the Lord now
the second time: and when he could do no
evil to Israel, he would hinder them from
good.
Ver. 27.— Per.^dventure it will be
RIGHT in the eyes OF GoD,] That is, it
will please God, as the Chald. expoundeth it;
and so the Gr. saith, if it may please God.
This is Balak's third and last attempt against
the church of Christ in another place; as
satan tempted Christ himself thrice in three
several places, which not succeeding, he then
left him, Matt. iv. 1 — 11. And whereas
before, the king supposed that Balaam's see-
ing of the whole multitude, was the let why
he did not curse them ; he now perceiveth
God to be the cause, and therefore by sacri-
fices in a place idolatrous, he seekelh to ob-
tain his favour.
Ver. 28. — The top of peor,] The name
of a mountain, called in Gr. Phogor; and
in Chald. the top of the high place of Peor,
where the Moabites used to sacrifice unto
their idol, called Baal-peor, Num. xxv. 2, 3,
18; and there they had a temple called Beth-
peor, or ' the house of Peor,' Deut. iii. 29
and near it was a city called Betk-peor
which the Israelites had taken from king
' just men are bold as a lion,' Prov. xxviii.
1. Lift up himself,] A sign of stoutness,
courage, and majesty. By this, and the
former rising up, is meant the valiant onset
which they should make upon their enemies
the Canaanites, whereof the book of Joshua
is a testimony: and under them were figured
the spiritual enemies of the salvation of
Israel; satan, sin, the world, &c. which the
church of Christ should resist and overcome
by faith, 1 Pet. v. 9; ii. 11; 1 John v. 4.
Until he eat the prey,] That is, as the
Chald. and Thargum Jonathan expound it,
" until he have killed his enemies." Signi-
fying hereby Israel's constant fighting of the
Lord's battles not lying down, or giving
themselves rest, till they have gotten a full
victory. This was in part fulfilled in the
conquest of Canaan, at the end whereof the
two tribes and an half returned with much
riches, cattle, silver, gold, &c. to divide the
spoil of their enemies, with their brethren.
Josh. xxii. 3, 4, 8. And when David hav-
ing fought the battles of the Loid, sang unto
his praise, 'I have pursued mine enemies,
and destroyed them, and turned not again,
until I had consumed them,' 2 Sam. xxii.
33. But chiefly it is performed by the grace
of God in Christ, against the enemies of our
souls; whereof it is thus prophesied, ' And
the remnant of Jacob shall be among the na-
tions, in the midst of many peoples, as a
renting lion among the beasts of the forest,
as a young lion among the flocks of sheep;
who if he go through, both treadeth down,
and teareth in pieces, and none can deliver.
Thine hand shall be lifted up upon thine ad-
versaries, and all thine enemies shall be cut
ofT,' Rlic. v. 8, 9. And this spiritual war-
fare is not like the battles of the world, ' with
confused noise, and garments rolled in blood,'
Is. ix. 5, but with the ' sword of the Spirit,
which is the word of God,' Eph. vi. 17, 'in
much patience, and afflictions, in necessities,
in distresses, in stripes, in imprisonments, in
tossings to and fro, in labours, in watchings,
in fastings, by pureness, by knowledge, by
116
NUMBERS.
Balak did as Balaam had said, and lie offered a bullock and a ram
on an altar.
Sihoii, and it was after given for a possession
to the Reulienites, Josh, xiii. 15, 20. In
this idolatrous mountain, the king hoping to
be heard of God, maketh snpplication with
new altars and sacrifices; so continuing the
abuse of his religion, bent against the will ol
God, and to the destruction of his people.
CHAP. XXIV.
1. Balaam leaving enchantments, prophesklh hy the Spirit of God
the happiness of Israel. 10. Balak in anger dismisseth him ; 14. hut
he fore his departure he prophesieth of the star of Jacoh, and the des-
truction of some nations.
' And Balaam saw that it was good in the eyes of Jehovah to
bless Israel ; and lie went not as at other times, to meet with en-
chantments, but he set his face toward the wilderness. ^ And Ba-
laam lifted up his eyes, and he saw Israel abiding in tents, accord-
ing to their tribes, and the Spirit of God was upon him. ^ And lie
Ver. I. — He went not as at other
TIMES,] Or, not at this time, as the t/mel>e-
fore, (which the Gr. Iranslateth, according
to his cxistom,) to meet toitfi enchant me7its.
This slioweth, that all his former altars, and
sacrifices, and consultations with the Lord,
were by that wicked art of encliantment, or
observing of fortunes, such as the prophets
and diviners of the nations used, Deut. xviii.
10, 14. Which thing he now left, as seeing
it not available for his purpose; but that his
evil heart was not changed, appeareth by his
going with the king to mount Peor, to see if
from thence he might curse Israel, by his
commanding of altars and sacrifices as before,
Num. xxiii. 27 — 30, and by his pestilent
counsel which he gave the king after this, for
the destruction of God's people. Num. xxxi.
16; llev. ii. 14. Set his face toward
THE WILDERNESS,] Where Israel lay encamp-
ing, that he might as it were prevent God,
and suddenly utter a curse against his people.
The Chald. paraphraseth, "he set his face
towards the calf that Israel had made in the
wilderness," (Exod. xxxii.) as if, looking
upon their sins, he thought for them he might
have cursed Israel: and so in Thargum Je-
vusalemy it is explained, " He set his face
toward the wilderness, and remembered con-
cerning them the work of the calf, and would
have cursed Israel."
Ver. 2. — Abiding in tents,] Or, dwel-
ling; which the Gr. translateth, camping, or
having tlieir army, or leaguer. The ord&r
wherein God hail placed the armies of Israel
about his sanctuary. Num. ii. they always
kept, when they pitched in the ivilderness:
the sight whereof astonished the enemy, so
that he could not curse them as he desiixd,
but blessed them the third time. The Spirit
OF God was upon him,] That is, as the
Chald. explaineth it, the spirit of prophecy
frmn before the Lord rested upon liiin : and
as Sol. Jarchi here noteth, " it came into his
heart that he should not curse them." The
like phrase was before in Num. xi. 26,
'the Spirit rested upon them, and they pro-
phesied:' and again in ver. 29, 'would God
that all the Lord's people were prophets, and
that the Lord would put his Spirit upon
them.' This was God's powerful work,
chaiigiirg Balaam's heart when he intended
evil ; as when Saul and his messengers went
with an evil purpose to have taken David in
Naioth, 'the Spirit of God was upon them,
and they also prophesied,' 1 Sam. xix. 19 —
23. And when wicked men, being thus
overruled, uttered divine oracles, as now Ba-
laam did, they spake not of themselves, as it
is said of the holy prophets, ' For prophecy
came not at any time by the will of man ;
but holy men of God spake, being moved (or
carried) by the Holy Spirit,' 2 Pet. i. 21.
Ver. 3. — He took up his parable,]
That is, prophesied; see Num. xxiii. 7. As-
suredly saith,] Or, affirmeth, averreth: a
word appropriate to the oracle of God, which
is 'a faithful saying,' 1 Tim. i. 15. See the
annot. on Gen. xxii. 16. Here Balaam be-
ginncth his third blessing with a solemn pre-
CHAP. XX.
117
took np liis parable and said, Balaam the son of Beor assuredly
saith, and the man whose eye is open, assuredly saith. * He as-
suredly saith, which heard the oracles of God, which saw the vision
of the Almighty, falling and having his eyes uncovered. ^ How
goodly are thy tents, O Jacob, thy tabernacles, O Israel ! ^ As the
face, avonching the truth and constancy of it
from God; against \vhose will the more he
struggleth, the stronger he is resisted. The
MAN WHOSE EYE IS OPEN,] Which the Chald.
expoundeth, the man that is far-sighted, that
seeth ivell; the Gr. translateth, the true
man: lie seemeth herehy to signify that he
was a prophet, who in old time was called a
seer, I Sam. ix. 9. Shethum the original
word, used only here, and in ver. 15, is of
contrary signification to sethum, that is,
closed, or shut up: howbeit some take it to
be of the same meaning, which may then be
explained thus, " The man who had his eye
sliut, but now open." And eye is put for
eyes, understanding the eyes of liis mind
opened by the spirit of prophecy: tliough
some of the Hibs. (as Jarchi here observeth)
have from hence conjectured, that Balaam
was blind of one eye.
Ver. 4. — The oracles of God,] Or, the
sayings of God, as the Chald saith, the word
from before God: but the Gr. translateth,
strong oracles, because God (in Heb. El) is
so named of being strong or mighty. Vi-
sion OF THE Almighty,] Or, of the All-
sufficient, that is, as the Gr. translateth, of
God. Falling,] Understand, into a trance,
or deep sleep, or falling on my face to the
ground : for even the holy men of God, when
they saw divine visions, used to fall down on
their faces, and into deep sleeps, as dead men.
So ' a deep sleep (or trance) fell upon Abra-
ham,' Gen. XV. 12, and Daniel ^vas afraid,
and fell on his face, and ' was in a deep sleep'
ou his face toward the ground, Dan. viii. 17,
18; and John ' fell at his feet as dead,' Rev.
i. 17; and Ezekiel fell on his face, Ezek.
i. 2S; iii. 23; xliii. 3; xliv. 4. Likewise
when the spirit of prophecy came upon men,
they are said to fall, or lie down, as did Saul,
1 Sam. xix. 24. And in this place of Ba-
laam, the Chald. translateth it, lying down;
the Gr. in a sleep; so after, in ver. 16.
Eyes uncovered,] Or, unvailed, to wit, to
see the vision, as the Chald. saith, " and it
was revealed unto him."
Ver. 5. — How goodly,] Or, how good!
which word implieth profit, pleasure, beauty,
joy, delight, &c. See the notes on Gen. i.
4. Thy tents,] In Gr. thy houses, or
dwellings; but tents are a movable habita-
tion, fitting the people of God in this world,
Heb. xi. 9, and a warlike life, Jer. vi. 3.
Afterward the Church is called ' the tents of
Jacob,' Mai. ii. 12, and ' the tents of Judah,
Zech. xii. 7. And Jacob their father is
noted to have dwelled in tents, Gen. xxv.
27. Moreover, when this people were seated
in Canaan, their dwelling-places were called
their tents, 2 Chron. x. 16; vii. 10. So
this is meant of the state of the church, not
only then present, but throughout all ages.
Thy tabernacles,] Or, thy habitacles,
dwelling-places; which have their name of
vicinity, or nearness altogether. This there-
fore noteth the communion of the church
with Christ, and one with another; and is by
Thargum Jonathan expounded, " the taber-
nacle of the congregation which is set among
you, and your tabernacles which are round
about it, O house of Israel." O Israel,]
That is, 0 Israelites. Tlie church is named
after their father Jacob and Israel; Jacob is
their name in respect of their own infirmi-
ties, (whereupon it is said, ' Fear not, thou
worm Jacob,' Is. xli. 14, and, 'by whom
shall Jacob arise? for he is small,' Amos vii.
2, 5,) but Israel is the name of their power
and prevailing with God and men. See tlie
ainiot. on Gen. xxxii. 28.
Ver. 6. — Spread forth,] Or stretched
out, implying both length and breadth, and
large extent of Israel's habitations; compared
therefore to valleys or bourns, which are long,
large, pleasant to behold, and watered with
rivers, whereby they are fiuitful, as Song vi.
II. As gardens,] Which are enclosed, set
with pleasant and wholesome plants, and i)y
rivers are made always fresh, green, and
fruitful. Wherefore the Scriptures likeneth
the church to a garden full of pleasant fruits.
Song iv. 12 — 16; Is. Ixi. 11. By the
RIVER,] In Gr. by rivers ; whereby the gar-
dens are made green and fruitful, without
which they wither. Therefore, when God
threateneth judgment to Israel, he saith, yo
shall be ' as a garden that hath no water,' Is.
]. 30 ; and promising mercy, he saith, ' thou
shalt be like a watered garden,' Is. Iviii. 11.
Hereby was signified that ' river of God full
of water,' Ps. Ixv, 9 ; 'the river, the streams
whereof make glad the city of God,' Ps. xlvi.
4 ; even the word and Spirit of the Lord,
which refresheth and comforteth his people,
as it is written, ' their soul shall be as a
watered garden, and they shall not sorrow any
more at all,' Jer. xxxi. 12. Lign-aloes-
TREES,] Or, as some think, Saniall-trecs, in
Heb. Akalim, which hath affinity with tbo
lis
NUMBERS.
valleys are they spread forth as gardens by the river side: as lign-
aloes -trees, which Jehovah hath planted, as cedar trees beside the
waters. ^ He shall pour waters out of his buckets, and his seed
shall be in many waters, and his king shall be higher than Agag,
and his kingdom shall be exalted. ^ God brought him forth out of
Egypt ; he hatli as the strength of an unicorn : he shall eat up the
nations his disti'essers, and shall break their bones, and pierce them
name of ^loes derived of it. The Gr. trans-
lateth it Tents ; but the Chald. Spices. Tlie
Ligii-aloes is a tree growing in Arabia and
India, which giveth a sweet odour, and is
like the thyine-wood mentioned in Rev. xviii.
12 ; and is here used to signify the good
fame of the church, and report of her graces
which is as a sweet smell. Jehovah hath
PLANTED,] This significth the excellency of
this tree above others, and the growth in the
natural place where it best prospereth: so the
cedars are said to be planted by him, in Ps.
civ. 16 ; and he is the planter of his church.
Jer. ii. 21. Cedars by the waters,] The
cedar is one of the goodliest trees, for tall-
iitss, bigness, strength, and durance ; with
the timber of it the temple was built, 1 Kings
vi. 9, 10, &c. ; and hy the wateis it best
flourisheth, and signifieth the glory of the
kingdom of Israel ; as it is written of the
kingdom of Assyria, ' behold the Assyrian
was a cedar in Lebanon, with fair branches,
and with a shadowing shroud, and of an high
stature, &c. The waters made him great,
the deep set him up on high, with her rivers
running round about his plants,' &c. Ezck.
xxxi. 3, 4. See also Ps. i. 3.
Ver. 7. — He shall pour waters,] Or,
tvater shall flow out of his buckets : speaking
of Israel. This parable is translated by the
Gr. interpreters thus; "there shall come
forth a man out of his seed, and shall have
dominion over many nations, and his king-
dom shall be higher than Gog, and his king-
dom shall be increased." And by the Chald.
paraphrast thus ; " there shall grow up a
king, which shall be anointed of his sons,
and shall have dominion over many people ;
and his king shall be mightier than Agag,
and his kingdom shall be exalted." And
Thargum Jonathan expoundelh it to the like
eflect; and the exposition accordeth with
other scriptures which speak of the propaga-
tion of children, by the similitude of waters,
fountains, cisterns, and the like; as "hear
ye this, O house of Jacob, &c. which are
come forth out of the waters of Judah,' Is.
xlviii. 1 ; ' and ye of the fountain of Israel,'
Ps. Ixviii. 27. And Solomon speaking of
wife and children in the lawful state of mar-
riage, saith, ' drink waters out of thine own
cistern, and running waters out of thine o-wn
well. Let thy fountains be dispersed abroad,
and rivers of waters in the streets ; let them
be only thine own,' &c. Prov. v. 15 — 18.
And again, speaking of the harlot, he saitli,
' stolen waters are sweet,' Prov. ix. 17.
Thus Balaam prophesieth here of Israel's
great increase, and of the glory of their king,
dom in David and Solomon, but chiefly in
Christ. Otherwise^ by waters may be un-
derstood the word and Spirit of God, as
John iii. 6; iv. 10; vii. 38, 39; which
should plentifully be poured out in the church,
that they might ' with joy draw water out
of the well of salvation, as Is. xii. 3. Ills
SEED IN MANY WATERS,] This Seed may be
understood as before, of children; and ^any
waters, of many people, as in Rev. xvii. 15;
Is. Ivii. 19; Ps. cxliv. 7. Or seed may
mean corn, sown in wateiy, moist, and fruit-
ful places, to bring forth much increase ; as,
' blessed are ye that sow beside all waters, that
send forth thither the feet of the ox and the ass.
Is. xxxii. 20. Higher than Agag,] Tlie
king of the Amalekiles, whom Saul the king
of Israel subdued, 1 Sam. xv. 8 ; and it
seemeth this was a common name to all the
kings of Amalek, as Pharaoh was to all the
kings of Egypt. Spiritually the king of Is-
rael is Christ, John i. 49 ; xii. 13, 15; who
is ' higher than the kings of the earth, Ps.
Ixxxix. 28 ; amongst whom Agag sometime
excelled. His kingdom,] The kingdom of
Israel, exalted by David and Solomon, but
above all by Christ, whose church and king-
dom is above all kingdoms, in grace, glory,
and incorruption. Is. ii. 2: Dan. ii. 44;
Rev. xi. 15.
Ver. 8. — Of an unicorn,] This simili-
tude is here repeated and enlarged from the
former blessing, in Num. xxiii. 22. Eat
UP,] i. 6. consume the nations, as the seven
nations in Canaan, Dent. vii. 1 ; and all
other subdued by faith, as it is said, ' the
nation and kingdom that will not serve thee,
shall perish ; yea, those nations shall be utter-
ly wasted,' Is. Ix. 12. See also Num. xiv.
9. Break their bones,] In Gr. iinmarroio
(or cat out the marrow of) their fat l/uncs. It
signifieth an utter weakening of them, that
tliey should never recover their strength.
Pierce them,] In Gr. shoot through the
cncmi/ with his arrows, Anows are often
CHAP, XXIV.
119
through with his arrows. He couched, he lay down as a renting
lion, and as a courageous lion, who shall stir him up ? Blessed be
every one of them that bless thee ; and cursed he every one of them
that curse thee.
'" And Balak's anger was kindled against Balaam, and he smote
his liands together ; and Balak said unto Balaam, I called thee to
curse mine enemies ; and, behold, blessing thou hast blessed them
these three times. " And now flee thou unto tliy place : I said,
honouring, I will honour thee ; but lo, Jehovali hath kept thee
back from honour. ^^ And Balaam said unto Balak, Spake I not
also to thy messengers wliich thou sentest unto me, saying, '^ If
Balak would give me his house full of silver and gold, I cannot go
beyond the mouth of Jehovah, to do good or evil out of mine own
heart : what Jehovah shall speak, that will I speak. " And now,
nifintlnned amoiifj other instruments of war,
Jar. 1. 9, 14; liril ; Zech. ix. 14. These
pierce inwardly, and are figuratively applied
to piercing words, Ps. Ixiv. 4 ; and spiritually
to the words of Clirist, whose ' arrows are
sharp in the heart of the king's enemies.'
Ps. xlv. 6.
Ver. 9. — He couched,] Here Balaam
applieth unto Israel that blessing which Jacob
gave iHito his son Judah, the father of our
Lord Christ, the lion of that tribe, Gen. xlix.
9 ; and it signifieth tlie victory of the church
over their enemies: see also Num. xxiii. 24.
Who shall stir hkm up.] Who dare provoke
him ? meaning, none. So the victory gotten
shall quietly he held ; and the peace of the
church after her warfare, is here foretold, but
accomplished in Christ. Blessed be every
ONE OF them,] The conclusion of this bles-
sing, is the same wherewith Isaac ended the
blessing upon Jacob the father of this people.
Gen. xxvii. 29; and like that which God
gave unto Abraham, Gen. xii. 3. Thus
God continneth his grace to the faithful and
their seed for ever ; and here, by Balaam's
own mouth, curseth all this wicked plot and
practice of the king and prophet, who had
endeavoured with their utmost craft to curse
the people whom God had blessed, and Ba-
laam is condemned of himself.
Ver. 10. — He smote his hands,] Or,
clapped the palms of his hands; a sign of
indignation and grief in the king, with a
contempt of the prophet; as elsewhere it is
said, ' men shall clap their hands at him,
and shall hiss him out of his place,' Job
xxvii. 23 ; and, ' all that pass by the way
clapped their hands at thee, tliey hissed and
wag their liead,' &c. Lam. ii. 15.
Ver. 11.— Flee thou,] Or, flee for thy-
self, that is, get thee gone speedily, so flee-
ing is used for speedy departing, in Is. xlviii.
20 ; Zech. ii. 6 ; Job ix. 25; xiv. 2 ; Amos
vii. 12. Here Balak being out of hope to
efl'ect his purpose, leadeth not Balaam to
another place as he had done before, bnt
turneth him off with ignominy. Unto thy
place,] Thy country Mesopotamia, as the
place of the Canaanites, &c. in Exod. iii. 8,
is their country, and in Exod. xxiii. 20 ; the
place, is in Gr. the land. Or, unto the city
Pethor, as, ' unto »he place of Sichem,' Gen.
xii. G ; is the city of Sichem: see Amos iv.
6. Kept thee back,] In Gr. deprived thee
of honour. Here Balaam, who ambitiously
sought after iionour and riches, is sent away
with shame, and misseth of the wages of un-
righteousness which he loved: for, ' the
wicked worketh a deceitful work ; but to him
that soweth righteousness, shall be a sure re-
ward,' Prov. xi. 18.
Ver. 13. — Go beyond the mouth,] la
Gr. transgress the word : see Num. xxii. 18.
Out of mine own heart,] In Gr. of my-
self.
Ver. 14. — I will counsel thee what
THIS PEOPLE SHALL DO,] This seemeth to be
an imperfect speech, which the Chald. paia-
phrast well explaineth thus ; " I will counsel
thee what thou shalt do, and I will show thee
what this people shall do." For the scrip-
tures have many like brief speeches, as is
noted on Exod. iv. 5; xiii. 8; and Moses
after showeth, that Balaam gave Balak wick-
ed counsel against Israel, to draw them into
idolatry and fornication, Num. xxxi. 16 ;
and our Saviour calleth it the doctrine of
Balaam, who taught Balak ' to cast a stum-
bling-block before the children of Israel, to
eat things sacrificed unto idols, and to com-
mit fornication,' Rev. ii. 14 ; the history
whereof followeth in Num. xxv. And thus
the Hebs. also expound this place: Chazkuni
in these words, " I will counsel thee; Moses
120
NUMBERS.
behold I go unto my people : come, I will counsel thee what this
people shall do to thy people in the latter days.
'^ And he took up his parable, and said, Balaam the son of Beor
assuredly saith, and the man ivhose eye is open assuredly saith.
'^ He assuredly saith, which heard the oracles of God, and knew the
knowledge of the most High, ichich saw the vision of the Almighty,
falling, and having his eyes uncovered. ^' I shall see him, but not
our teacher concealeth the counsel, because
Balaam said it to Balak in secret:" but in
Num. xxxi. 16, ' it is revealed.' To like
eflect writeth Sol. Jarchi, saying, " This
scripture is brief, I will counsel thee to cause
them to stumble (or fall) and I will tell
thee what evil they shall do to Moab in the
latter days;" and Thargum Jonathan openeth
it by Num. xxv. 1, 2, &c. In the latter
DAYS,] That is, the days after following: see
the like in Gen xlix. 1. For the time pre-
sent, Israel minht not meddle wilh the people
of Moab, cut. ii. 9 ; but after in David's
days, ' he smote Moab and measured them
with a line, casting them down to the ground :
even with two lines measured he to put to
death, and with one full line to keep alive ;'
and so the Moabites became David's ser-
vants' 2 Sam. viii. 2. Again in Jer. xlviii.
there is a large prophecy of Moab's destruc-
tion with a promise of the returning of their
captivity in the latter days.
Ver. 15. — Took dp his parable,] That
is, prophesied, l)ut darkly and in parables:
see ver. 3. Whose eye is open,] In Gr.
the true man : see the notes on ver. 3.
Ver. 16. — The knowledge of the most
HIGH,] In Chald. knowledge from before the
Most High, that is, made known to him of
God. This sentence is here added more than
in ver. 4. Baal-hatturim here nolcth, that
" he saith this, because he would reveal the
days of Christ." Falling,] Into a trance;
the Gr. translateth it, in a sleep : see this
opened on ver. 4.
Ver. 17. — I shall see him,] Or, shall
see it; meaning the person or tbing that now
he is to speak of; namely, David, and his
kingdom, the accomplishment whereof should
be in Christ and his church. Sol. Jarchi ex-
plaineth it thus; " I see the praise of Jacob,
and their greatness: but it is not now, but
after a time." Chazkuni here saith, " He
prophesieth of David." But not nigh,]
'That is, as the Chald. explaineth it, his com-
ing is not nigh. Tliis may be understood of
Clirist, for of him he after prophesieth ; whom
Balaam saith, he shall behold, (for 'every eye
shall see him, and they also which pierced
him,' Rev. i 17,) but he had not Job's faith,
to behold him his ' Redeemer,' Job xix. 26,
27. Shall proceed a star,] Or, a star
hath proceeded, speaking after the manner of
prophecy of a thing to come, as already done.
The Gr. translateth, a star shall arise:
which the Chald. expoundeth, " A king shall
arise out of the house of Jacob." This is to
be understood in part of David, and chiefly
of Christ our Lord, who thus testifieth of
himself, ' I am the root and the ofl-spring of
David, the bright and morning star.' Thus
also the Hebs. understood it of old ; for the
false Christ that arose unto the Jews in the
days of Trajan the emperor, was called (in
allusion to this prophecy) Bar Choc.hab, that
is, the son of the star: but being after slain
in battle, the Jews seeing themselves de-
ceived, called him Bar Coziha, that is, the
son of falsehood. Of him tlieie is mention
in Thalmud Bab. in Sanhedrin, cap. Che-
lek: and Maim, in treat, of Kings, chap. ii.
sect. 3, saith of R. Akiba, " who was the
armour-bearer of Ben Coziba the king, that
he said of him, he was the king Christ. And
he and all the wise men of his age thought
he was the king Christ, until he was killed
for iniquity: when he was killed, they knew
he was not." A sceptre,] Or, a rod, a
staff, a sign of kingdom and government:
see the notes on Gen. xlix. 10. The Gr.
translateth it, a man shall rise out of Israel;
the Chald. sailh, " Messias (or Christ) shall
be anointed of the house of Israel." As
David and other kings had scej)tres, so Christ
is said to have rod or sceptre, as, ' The scep-
tre of thy kingdom is a sceptre of righteous-
ness,' Ps. xlv. 7; Heb. i. 8; and, 'Thou
shalt rule them with a rod (or sceptre) of
iron,' Ps. ii. 9. The corners,] Or, the
sides, (the quarters) of Moab; meaning a
conquest of the whole country, in every
quarter and corner of it. The Gr. interpre-
ters understood it figuratively, the dukes of
Moab; likewise the Chald. paraphrast, say-
ing, "he shall kill the piinces of JVIoab."
This was literally fulfilled by David, who
' smote Moab, and cast them down to the
ground,' &c. 2 Sam. viii. 2, spiritually by
Christ, destroying idolaters and antichris-
tians in religion like Moabites. Shall un-
wall,] Shall cast down the walls, that is,
conquer and subdue, which the Gr. expound-
eth, shall captive (or make a prey;) the
Chald. shall rule or have dominion. The
CHAP. XXIV.
121
now J I sliall beliold him, but not nigh. There shall proceed a star
out of Jacob, and a sceptre shall rise out of Israel ; and shall smite
tlu-ough the corners of Moab, and shall unwall all the sons of Setii.
'^ And Edom shall be a possession, and Seir shall be a possession
for his enemies, and Israel shall do valiantly. '^ And he shall have
dominion out of Jacob, and shall destroy him that remaineth, out
SONS OF Seth,] Who was the son of Adam, Ver. 18. — Edom,] The Edomites the pos-
set in Abel's room, whom Cain killed, Gen. terity of E=;au ; these became a possession to
iv. 25, and all Cain's race being drowned in David, 1 Chron. xviii. 13, after that unto
the flood, only Seth's posterity in Noah re- Christ; as it is written, 'Who is this that
maiued: so that all the world now are the
sons of Seth, as of Adam: wherefore the
Chald. explaineth it, "he shall have do-
minion over all the sons of men." So it is
a prophrcy of Christ, whom all kings should
worship, all nations should serve, Ps. Ixxii.
11, and the ends of the earth should be his
possession, Ps. ii. 8; 'That at the name of
Jesus every knee should bow,' Phil. ii. 10.
And this conquest is gotten by the preaching
of the gospel, as it is written, ' The weapons
of our warfare are not carnal, but mighty
through God, to the pulling down of strong
holds, casting down imaginations, and every
high thing that exalteth itself against the
knowledge of God, and bringing into captivi-
ty every thought to the obedience of Clirist,
and having in a readiness to revenge all dis-
obedience,' 2 Cor. X. 4 — 6. Some take Seth
here to be meant not of a man's name, but to
signify the hinder part., and to mean the
people then behind Balaam, as the Ammon-
ites, Rlidiain'tes, and the like: but besides
the Chald. foi e-mentioned, the Gr. also trans-
lateth it, all the sons of Seth: and the Hebs.
do most so expound it ; as Sol. Jarchi saith,
"all the sons of Seth, i. e. all peoples, which
do all come of Seth the son of Adam the
tirst." Maim, in Misn. torn. iv. treat, of
kings, chap. xi. sect. 1, explaineth Balaam's
prophecy thus ; " I shall see him, but not
now: this is David: I shall behold him, but
not nigh; this is the king Christ. There
sliall proceed a star out of Jacob; this is
David : and a sceptre shall rise out of Israel ;
this is the king Christ: and shall smite
through the corners of Moab ; this is David,
as it is written (in 2 Sam. viii. 2,) ' And he
smote Moab,' &c. And he shall unwall all
the sons of Seth; this is the king Christ, of
whom it is written (in Ps. Ixxii. 8,) ' He
shall have dominion from sea to sea.' And
lidom shall be a possession to David, as it is
said, ' And all they of Edom became David's
servants,' 2 Sam. viii. 14. And Seir shall
be a possession ; this is unto the king Christ:
as it is said, ' And saviours shall come up on
mount Sion, to judge the mount of Esau, and
the kingdom shall be the Lord's,' Obad. ver.
21.
Vol. ii. *
Cometh from Edom?' &c. Is. Ixiii. 1 — 6.
Seir,] The mountain where Esau dwelt.
Gen. xxxvi. 7, S, wherefore the Gr. instead
of Seir, nameth Esau. Shall do valiant-
ly,] Or, do valiantli/, valiant acts: which
phrase is sometimes understood of wars and
victories, as in 1 Sam. xiv. 48, sometimes of
getting wealth and riches, as in Ezek. xxviii.
4. Both may be here meant, and the Chald.
expouudeth it of the latter. And as this
was answerable to the name of Israel, which
signified his power and prevailing ' with God
and with men,' Gen. xxxii. 20, so David,
after he had vanquished the Edomites, cele-
brated the truth of this promise, saying,
' Tlu-ough God we shall do valiantly, and
he will tread down our enemies,' Ps. Ix.
14.
Ver. 19. — And he shall have do-
minion,] He, that is, one of the house of
Jacob, as the Chald. expresseth it. So Thar-
gum Jonathan saith, " And a ruler shall rise
up out of the house of Jacob." And it may
bo understood of David first, then and chiefly
of Christ, Sol. Jarchi openeth it thus, "And
yet there shall be another ruler out of Jacol),
and he shall destroy him that remaineth out
of the city. Of the king Christ he speaketh
thus, of whom it is said, (in Ps. Ixxii.) ' he
shall have dominion from sea to sea." Oft
OF THE CITY,] That is, of every city, to wit,
of the Edomites, as ver. 18, or more gene-
rally, of all cities; as the Chald. expoimdeth
it, the city of the peojile. Chazkuni refer-
leth it to Joab, David's captain, of whom it
is said, ' Six months did Joab remain there
with all Israel, until he had cut olF every
male in Edom,' 1 Kings xi. 15, IG. But it
liath reference also to further victories, as is
said, ' The house of Jacob shall be a fire, and
the house of Joseph a flame, and the house of
Esau for stubble, and they shall kindle in
them, and devour them, and there shall not
be any remaining oi the house of Esau, for
the Lord hath spoken it,' Obad. v. 18. The
Thargum calUd Jonathan's, nameth it Con-
stantinople: by which it is evident, that tlie
authiir ol that work was not Jonathan ben
Uzziel, who paraphrased on the prophets, and
was of the apostles' age, but some later Jew,
12:
NUMBERS.
of the city. ^^ And he looked on Amalek ; and he took np his
parable, and said, Amalek was the first of the nations ; but liis lat-
ter end shall be, that he perish for ever.
-' And he looked on the Kenite, and took up his parable, and
said, Strong is thy dwelling-place, and thou puttest thy nest in a
rock.
^^ Nevertheless, Kain shall be wasted, until iVshur shall carry
thee away captive.
^^ And he took up liis parable, and said, Alas, who shall live
wlien God doth this.
^^ And sliips (shall come) from the coasts of Kitim, and shall af-
who put forth his work in that Jonathan's
name.
Ver. 20. — He looked on Amalek,] On
the country or people of the Amalekites, tlie
posterity of Esau, Gen. xxxvi. 12. As the
sight of Israel oixasioned Balaam to bless
them, ver. 2, &c. so tlie beholding of the
wicked occasioned the utterance of their
judgment and curse. The first,] Or, the
beginuhig of the natmis; meaning either
the chiefest of tliem, or, as the Chald. ex-
poundeth it, " the Srst of them that warred
against Israel ;" for which God threatened
their ruin before, in Exod. xvii. as now he
foretelleth it again by Balaam, as Israel was
the Lord's ' first-fruits,' Jer. ii. 3, and there-
fore by liim preserved: so Amalek being the
first-fruits of the wicked nations, is devoted
to destruction, fulfilled in part by Saul, 1
Sam. XV. and after in Mordecai's time, Es.
vii., but spiritually accomplished by Christ.
Thus Jericho the first-fruits of the Canaan
cities, was also devoted and destroyed, Josh.
vi. His latter end,] 0\; his posterity; as
the Gr. translateth, his seed: see Ps. xxxvii.
38. That he perish for ever,] Or, unto
perdition; which the Gr. translateth, shall
perish; the Chald. shall perish for ever: so
in ver. 24.
Ver. 21. — The Kenite,] That is, the
Kenites, or Kemcans; these the Chald. call-
eth Salmeans; so that he took them for
those Kenites mentioned in Gen. xv. 19.
But Thargum Jonathan expoundeth it of
' Jethro, tliat became a proselyte,' Exod.
xviii. And so in Jiidg. i. Ifi, it is said,
' tlie children of the Kenite, Moses' father-
in-law, went up,' &c. And these are men-
tioned here next Amalek, because they dwelt
with them; as is written, 'And Saul said
unto the Kenites; Go, depart, get you do"u
from among the Amalekites,' &c. 1 Sam. xv.
6. Thou puttest thy nest,] Heb. to put
thy nest, of which phrase see the annot. on
Gen. vi. 19. And here the Heb. Ken,
which is a nest, liath allusion to the Kenites'
name: by nest, meaning an habitation, as in
Jub xxix. 18, a similitude taken from eaglc^,
which build their nests on high rocks; see
Obad. ver. 4; Hab. ii. 9, So hereby was
signified the secure dwellings of the Kenites
by Israel, without disturbance, till the As-
syrian wasted all.
Ver. 22.— Kain,] That is, the Kenite,
who came, as it seemeth, of a man named
Kain, and so is by the Chald. expounded as
before, the Sabsiaan. Some think it to be
the name of a place where they dwelt.
Wasted,] Or, eaten up, to wit, by enemies.
Until Ashdr,] Or, whiles Assur; the As-
syrians, and Babylonians, who carried away
captive the ten tribes of Israel, 2 Kings
xvii. 6, and the Jews into Babylon, 2 Kings
XXV., and so the Kenites with them, as ap-
peareth by this prophesy; and after the re-
turn of the people out of Babylon, there is
mention of these Kenites also, in 1 Chron.
ii. 55.
Ver. 23. — Alas, who shall live,] The
Chald. explaineth it, tro to the sin7iers that
shall live, 8iC.. He signifieth hereby extra-
ordinary and grievous calamities. Doth
THIS,] Heb. putteth, or disposeth this, to
wit, this that followeth. Thargum Jonathan
explaineth it, " When the word of the Lord
shall be revealed, to give a good reward unto
tlie just, and to take vengeance on the
wicked," &c.
Ver. 24. — From the coast of Kitim,]
Heb. from the hand of Kitim, which the
Chald. expoundeth, /row; the Romans; the
old Latin version, _/ro?« Italy; the Gr. keep-
cth the Heb. phrase, fro7n the hand of the
Kitaans. Kitim (or Chittim) was one of
tlie sons of Javan, the son of Japliet, the son
of Noah, Gen. x. 4. His posterity seated in
Cilicia, Macedonia, Cypru?, and Italy also,
as Josephus observeth in Antiq. lib. iv. cap.
22. Wherefore Kitim is taken sometime
for the one, and sometimes for the other.
Here it may imply both the troubles that be-
fel the Assyrians and Jews, by the Greeks
CHAP. XXV.
123
flict Asliiir, and shall afflict Hcber, and lie also shall perish for
ever.
^' xliid Balaam rose up, and went and returned to his place ; and
Balak also went to his way.
and Selucidae in the troublous days of Aiitio-
chus, according to that in Dan. xi. 30. ' For
tlie ships of Kitim shall come against him:'
and after calamities that befel the Hebrews,
hum the Romans. Shall afflict Assur,]
Tliey, the ships, that is, the armies of Kitim
shall afflict tiie Assyrians, which come of
Assur, tlie son of Shem, the son of Noah,
Gun. X. 22. Heber,] Ov, Eber, that is,
Hfilers children, as the Gr. translateth it,
the Hebrews, of Heber: see Gen. x. 22, 24.
All Israel were his posterity, afflicted by
Greeks and Romans. Christ was the chief-
est d Eber, Luke iii. 23, 35, he was killed
by Pilate the Roman deputy. Since that
time, Rome by Antichrist there reigning,
hath afflicted Christ in his members. He
ALSO,] That is, Kitim shall perish for ever ;
vr, shall go unto perdition. Thus Balaam,
as he began with the blessing of Israel, end-
eth with the destruction of their enemies:
God by his mouth confirming the promises
made unto Abraham, and to his seed for
ever; the accomplishment of all which, is in
Christ.
Ver. 25. — Returned to his place,]
That is, went away with a purpose to return
home, but was stayed by the Midiaiiites, and
among them was kilKd by the sword of Is-
rael, Num. xxxi. iS. But this is here so sig-
nified, to show how God disappointed theii'
plots and piactices, that Balaam returned as
he came, and could not curse Israel, bnt de-
nounced woes against their enemies. Things
which men purpose and endeavour to do, are
said to be done by them, though perhaps not
eflec^ted; as is noted on Exod. viii. 18 : Num.
xiv. 40. It might also be, that Balaam in-
deed returned to his place, and afterward
came again to the Midianites. So Chazkuni
(on Num. xxxi) saith, "After th;it he had
returned to his place, to Mesopotamia, he
came again to Midian, to receive money of
the elders of Midian, when he heard say of
the plague which had been in Israel by his
counsel."
CHAP. XXV.
1. Israel at Shitthn commit whoredom with the dauc/hters of Moah,
and idolatry with Baal-Peor. 4. The idolaters are commanded to be
slain. 6. Phinehas killeth Zimri and Cozbi. 10. God tlierefore giveth
him an everlasting priesthood. 16. The Midianites are to be vexed for
their wiles against Israel.
' And Israel abode in Sliittim, and the people began to commit
whoredom with the daugliters of Moab. ^ And they called the peo
Ver. 1. — Abode in shittim,] A place in
the wilderness, in the plains of Moab. near
Jordan, called Abel-Shittim, in Num. xxxiii.
48, 49. In this place Israel did sit, or abide,
until after Moses' death ; and from thence
Joshua removed them to Jordan, where they
passed over to Gilgal, Josh. ii. 1; iii. 1.
Wherefore God after willed the people to re-
member the things that befel unto them, from
Shittim to Gilgal, that they might ' know the
righteousness of the Lord,' Mic. vi. 5. And
the history now following showeth, how when
Balak, the princes of Moab and Midian, and
Balaam their prophet, had plotted and prac-
tised with all their art and might, to with-
draw God's favour and blessing from his peo-
ple, but prevailed nothing; the prophet gave
Balak and the Midianites counsel to put a
stumbling-block before the Israelites, to see
if they could withdraw the people from the
love, fear, and obedience of the Lord their
God, that Israel sinning, might fall and
bring themselves into the curse, (which Ba-
laam could not biing upon them) and so
perish. By this wicked counsel they pre-
vailed against many, to the death of twenty-
four thousand Israelites: but the state and
body of the church was by God's grace still
preserved, the wicked being taken away by
his judgment. The PEorLE,] Some of the
124
NUMB E R S.
pie unto the sacrifices of their gods : and the people did eat, and
bowed themselves down to their gods, ^ x\nd Israel was joined to
people of Israel; for they that fell to this
wickedness, did all peiish; but they that
cleaved to the Lord, remained alive, Dent.
iv. 3, 4. To COMMIT WHOREDOM,] Or, to
commit fornication] which the Chald. ex-
ponndetli, to err (or go astray) after the
daughters of Moah; understanding also, the
daughters of Midian, as appeareth by ver. 6,
17, IS. This evil they fell into, by tlie
wicked counsel and doctrine of Balaam, who
taught Balak 'to cast a stuinbling-block
before the sons of Israel, to eat things
sacrificed to idols, and to commit fornica-
tion,' Rev. ii. 14. So Moses likewise saith,
* Behold these (women) caused the sons of
Israel, through the word of Balaam, to com-
mit trespass against Jehovah in the matter of
Poor,' Num. xxxi. 16. Tiiat hyjx)crite who
had so often blessed Israel, and pronounced
those accursed which cursed them, who had
heard and uttered the oracles of God, had his
eyes opened, had escaped the sword of the
angel, &e. to the end that he should not speak
or do any thing but what the Lord commanded :
yet after all this, he was the author of this
mischief; that it might appear how ' evil meu
and seducers wax worse and worse, deceiv-
ing, and being deceived,' 2 Tim. iii. 13, and
that meu might beware of false prophets,
which come in sheep's clothing, but inwardly
are ravening wolves, Matt. vii. 15.
Ver. 2. — Thev called,] Tiiat is, the
daughters of Moah called, oi- invited. Thus
tile intended war, of Moab against Israel, was
turned to a pretended peace, and feigned
amity, alluring people by fleshly baits, to de-
file the bodies and souls with whoredom and
idolatry. By the women of Moab, and of
other strange peoples, Solomon the wise was
also drawn into sin, 1 Kings xi. 1, 4. S.\-
CRiFicEs OF THEIR GODS,] Or, of their god',
in Gr. and Chald. of their idols: meaning of
Baal-Peor: whereof David speaketh thus,
' They were joined unto Baal-Peor, and ate
the sacrifices of the dead,' Ps. cvi. 28. By
the dead, meain'ng idols, unto which the
scriptures do oppose ' the living and true
God,' 1 Thes. i. 9; Jer. x. 9, 10. DiD
EAT,] And so communicated with their ido-
latry; for they who eat of the sacrifices, are
partakers of the altar, 1 Cor. x. 18. Tliis
sin God in special manner had forewarned
them of, in Exod. xxxiv. 14, 15. Bou'ed
TO their GODS,] In Gr. and Chald. to their
idols. This people whom God had guided
through the wilderness forty years, who had
seen God's works, and felt his punishments
fur their own and their fathers' sins, were de-
livered from many enemies round about, and
now abiding in Shittim, were ready to enter
into the promised land, are here prevented
and oveithrowu through their own corrup-
tion,
Ver. 3. — Was joined,] Or, was coupled,
was yoked: unto which word the apostle
seemeth to have respect, when he saitli, ' Be
ye not unequally yoked together with unbe-
lievers,' 2 Cor. vi. 14. To Baal-Peor,]
Which the Chald. expoundeth, to them that
served Baal-Peor, that was the idol of the
Moabites and Midiai.ites, called in Gr. Bel-
phegor. Baal is by interpietation a lord or
patron: by which name it is probalile that
the heathens called the sun, or some star, as
is noted on Lev. xviii. 21. Peor or Phegor,
was the name of a mountain, Num. xxiii.
28, and of the idol there worshipped. Num.
xxv. 17: Josh. xxii. 17. And because Baal
was a common name to many idols, and
much reverenced of the people, through cor-
ruption the Israelites called also the Lord,
Baal : but he blameth them for it, saying,
' Thou shalt call me no more Baali,' Hos. ii.
16, and in detestation of the name, the pro-
phets put Bosheth, that is, shame, instead of
Baal, that is, Lord: as it is written, 'They
went to Baal-Peor, and separated themselves
unto that shame,' Hos. ix. 10, and the Gr.
interpreters in 1 Kings xviii. 25, translate
Baal, Shame: yea and the Heh. piophets
sometimes put one for another, as Jerub-Baal
(who was Gideon) Judg. viii. 35; ix. 1, is
called Jerub-Besheth, 2 Sam. xi. 21; Esh.
Baal, 1 Chron. viii. 33; is called Ish-Bo-
sheth, 2 Sam. ii. 10; and Merib-Baal, 1
Chron. viii. 34 ; is Mephi-Bosheth, 2 Sam.
ii. 10. Hereupon it is said, ' Ye set up
altars to that shame, even altars to burn in-
cense unto Baal,' Jer. xi. 13. Peor hath the
signification of opening the mouth, and was
the name of this idol, as some think, of filthi-
iiess and fornication committed together with
idolatry, (as this history showeth) and to be
that which in other language was called Pria-
pus. But as Nebo the god of Babylon hath
his name of prophesying, so Peor might like-
wise be so called of opening the mouth in
speech and prophecy; as the scripture men-
tioueth ' the prophets of Baal,' 1 Kings
xviii. 22, and of the prophets that prophesied
by Baal, Jer. ii. 8; xxiii. 13. The anger
OF Jehovah,] 'They provoked him to in-
dignation by their actions, and the plague
brake in upon them,' Ps. cvi. 29. Thus Ba-
laam by his counsel brought them into sin,
and so under wrath and curse through their
own default; which he could not obtain of
God otherwise against them by any means.
CHAP. XXV.
125
Baal-Peor, and the anger of Jeliovali was kindled against Israel.
* And Jehovah spake unto Moses, Take all the heads of the people,
and hang them up before Jehovah, against the sun, tliat tlie fierce
anger of Jehovah may be turned away from Israel. ^ And Moses
said unto the judges of Israel, Slay ye every man his men that were
joined unto Baal-Peor. '^ And behold, a man of the sons of Israel
came, and brought near unto his brethren a Midianitess, in the eyes
of Moses, and in tlie eyes of all the congregation of the sons of
Israel : and they were weeping at the door of tlie tent of the con-
gregation. ' And PJiinehas the son of Eleazar, the son of Aaron
tlie priest, saw it ; and he rose up from amongst the congregation,
and took a javelin in his hand. * And lie went in after the man of
Israel, into the tent, and thrust both of them througli, tJie man of
Israel, and the woman, through her belly ; and tlie plague was
stayed from the sons of Israel. ^ And tliose that died in tlie plague,
were four and twenty thousand.
Ver. 4.— Thk heads,] That is, as the
Gr. translateth, the captains of the people,
such as were chief in tiie transgression.
Hang them dp,] The Gr. translateth it,
?na/ce them a public example: the Chald.
judge and kill him that is ivorthy to be
killed: but Thargiim Jonathan expouiideth
it, "crucify them." The law after saith,
' he that is hanged is the curse of God, that
is, accursed of God,' Deut. xxi. 23, so the
sinners brought the curse upon themselves.
Before Jehovah,] Or, for, or unto Jeho-
vah; to his honour, in doing vengeance on his
enemies. Both these phrases are used as one,
in 2 Sam. xxi., ' we will hang them up unto
Jehovah,' ver. 6, ' and they hanged them be-
fore Jehovah,' ver. 9. That the fierce
ANGER,] Or, as the Gr. translateth, and the
fierce anger (or heat of the anger) of the
Lord shall be turned away. Signifying
that the rooting out of sinners turneth away
Go.l's anger from a people: for, ' to do justice
and judgment, is more acceptable to the Lord
than sacrifice,' Prov. xxi. 3.
Ver. 5. — His men,] The men under his
government, as they were distributed in
Exod. xviii. 25. Although the Midianites
were the beginners of this mischief, yet God
first punisheth and purgeth his church, and
after he giveth order to destroy the Midian-
ites, ver. 17; Num. xxxi. 2, for 'judgment
must begin at the house of God,' 1 Pet. iv.
17; Ezek. ix. 6. Compare herewith the
judgment inflicted for the golden calf, Exod,
xxxii. 27, &c.
Ver. 6 Brought near,] This word
sjgnifieth a bringing to commit fornication,
as in Gen. xx. 4, ' Ahimelech had not come
near unto her:' see the notes on Lev. xviii.
6. They were weeping,] These circum-
stances show the sin to be done with au high
hand, in contempt of Moses, of the congre-
gation, of God liimself and his judgments
(for which the people now wept:) and so of
all religion ; and with a purpose to stir up
the people unto open rebellion.
Ver. 8. — Into the tent,] The original
word used here for a tent, is not the ordinary
name, but such as signifieth a cave or hollow
place ; and is thought to mean such a tent as
was made for fornication: and so it more
showeth the height of his impiety, that erected
such a place of wickedness. Her belly,]
In Chald. her botvcls; in Gr. her womb (or
matrice.) The plagoe was stayed,] Or,
was restrained : this plague, which the Chald.
calleth death, seemeth to a be pestilence
which God sent among the people, as the like
speech elsewhere showeth, Nimi. xvi. 50. 1
Chron. xxi. 22, as also in that David saith,
'the plague brake in upMi them,' Ps. cvi.
29. Howbeit the word is sometime used for
slaughter by the sword, as in 1 Sam. iv.
17.
Ver. 9. — Twenty-four thousand,] All
the men that had followed Baal-Peor, the Lord
destroyed them from among his people, Deut.
iv. 3. The apostle speaki.ng hereof, saith,
' Neither let us commit fornication, as some
of them committed, and fell in one day three
and twenty thousand,' 1 Cor. x. 8. It
seemeth that one thousand were slain by the
judges, ver. 5, and twenty-three thousand by
the hand of God, of which latter number the
apostle speaketh: or, one thousand of the
chief were hanged, and the rest slain by the
sword.
126
N [J M B E R S.
S S 3
'" And Jehovah spake unto Moses, saying, " Phinehas the soi\
of Eleazar, the son of Aaron the priest, hatli turned my wrath
away from the sons of Israel, while he was zealous with my zeal
among them, tliat I consumed not tlie sons of Israel in my zeal.
'' Therefore say, Behold I give unto him my covenant of peace.
'^ i\nd there shall be to him, and to his seed after him, the covenant
of an everlasting priesthood, because he was zealous for his God,
S S 5 Here the Hebs. begin the forty-first
section or lecture of the law, which they call
Phinehas.
Ver. 11. — Hath turned away,] InGr.
hath caused my wrath to cease. The fact
of Phinehas, who was but a priest's son, no
ordinary magistrate, and who proceeded not
with the malefactoi'S judicially, but carried
with zeal of God, thrust them through sud-
denly, might seem blame-wortliy in the eyes
of men, and might procure him much ill-will
considering the persons whom he killed, the
man being a prince in Israel, and the woman
a prince's daughter of Midian: therefore
God here justifieth and rewardeth his work
done by the motion of his Spirit. He was
ZEALOUS WITH MY ZEAL,] Or, he tvas jeal-
mis ivith my jealousy; for God's cause, not
his own. The apostle hath a like speech, ' I
am jealous over you with jealousy of God,
that is, with godly jealousy.' Zeal or jeal-
ousy, (Ijoth which are signified by one word
in the Heb.) meaneth both a fervent indigna-
tion against the sinners, and a fervent love
unto the Lord, showed in his former, act, as
Thargum Jonathan addeth for explanation,
"and he killed the guilty among them."
In my ZEAL,] Or, in my jealousy; it is the
word before used, and applied here to God, as
in Exod. xx. 5, and often.
Ver. 12 — 1 give,] In Chald. /. decree.
Of peace,] Understand, my covenant, (tlie
covenant of) peace: so God saith of Levi,
• my covenant was with him, (the covenant
of) life and peace ; and I gave them unto
him, for the fear wherewith he feared me,'
&c. Mai. ii. 3. So in this place Thargum
Jonathan paraphraseth, "Behold I decree
unto him my covenant of peace, and I will
make him the messenger of my covenant,
and he shall live for ever, to preach the gos-
pel of redemption in the end of days." By
which words Phinehas in his covenant was a
figure of Christ, who is called ' the messenger
of the covenant,' Mai. iii. 1, and hath an
everlasting priesthood, ' after the power of an
endless life,' Heb. vii, 10, 17, and hath both
wrought and preached redemption in these
latter days, Heb. i. 1—3.
Ver. 13. — Of an everlasting prjest-
HOOD,] Meaning until Christ's coming, to
whom the priesthood of Aaron was to give
place, Heb. vii. 1), &c. Phinehas himself
lived to a great old age, as appeareth by Judg.
XX. 28, his sons successively were high priests
till tlie captivity of Babylon, 1 Chron. vi. 4,
15, and at the return out of captivity, Ezra
the great priest and scrihe was of his line,
Ezia vii. 1, 5. And God by his prophet
promiseth, that ' David shall never want a
man to sit upon the throne of the house of
Israel: neither shall the priests the Levites
want a man befoie me, to ofler burnt-ofler-
ings, and to kindle meat-oflerings, and to
do sacrifice continually,' Jer. xxxiii. 17,
IS, 21, 22. Both which are accom-
plished in Christ, Luke i. 32, 33; Heb.
iii. 1; V. 1 — 5; viii. 1 — 3, &c. Zealous
FOR HIS God,] Oy, jealous for his Goof, that
is, for the dishonour done unto his God ; as
God himself is said to be jealous for Jerusa-
lem, when he was sore displeased with the
heathens that afflicted it, Zach. i. 14, 15.
' It is good to be zealously ati'ected always in
a good thing,' Gal. iv. 18, that God showeth
liere in rewarding Phinehas' zeal, who 'stood
up and executed judgment, and the plague
was stayed : and it was counted to him for
justice, to generation and generation for ever,'
Ps. cvi. 30, 31. The Hebs. in ages follow-
ing mentioned his glory ; as Ben Sirach
saith, ' Because he had zeal in the fear of the
Lord, and stood up with good courage of
heart, when the people were tiu'ned back,
and made atonement for Israel; therefore
was there a covenant of peace made with
him, that he should be the chief of the sanc-
tuary, and of his people; and that he and his
posterity should have the dignity of the priest-
iiood for ever,' Eccl. xlv. 23, 24. The
scripture noteth the contrary of Eli (who
came of Ithamar the brother of Eleazar) for
when his own sons committed whoredom
with tlie women of Israel, that assembled at
the door of the tabernacle of the congrega-
CHAP. XXV
127
and made atonement for the sons of Israel. " And the name of tlie
man of Israel, that ivas smitten, that was smitten with the Midiani-
tess, was Zimri, the son of Salu, a prince of a fatltcr's house, of
the Simeonites. '^ And the name of the woman, the Midianitess
that was smitten, ivas Cozbi the daughter of Zur, he was an head
of nations, of a father's house of Midian.
tion, and made themselves vile, ' he res-
trained them not,' but honoured his sous
above the Lord: therefore God threatened to
cut off his arm, and the arm of his father's
house, that there should not be an old man in
his house for ever. And he ' sware unto the
house of Eli, that the iniquity of Eli's house
should not be purged with sacrifice, nor oii'cr-
ing for ever,' I Sam. ii. 22, 29, 31; iii. 13,
14. Made atoneiMent,] Or, made recori-
ciliation, pacified God's wrath through faith:
this word used for atonement by sacrifice, is
here applied to the executing of judgment
upon tlie malefactors ; whereupon God stayed
the plague which had begun upon the con-
gregation. As oftentimes for the sin of
some, God is wroth with the whole congre-
gation, Josh. vii. ], 12; xxii. 17, IS, so
here for the just fact of Phinehas his wrath
was turned away, ver. 11, and atonement is
made. So the proverb was fulfilled, ' The
king's wrath is as messengers of death ; but
a wise man will pacify it,' Prov. xvi. 14.
Thus David also made atonement by doing
justice on Saul's house, 2 Sam. xxi. 3, &c.
Ver. 14. — Smitten,] That is, killed, as
the Chald. explaineth it: so in ver. 15, and
17. ZiMRr,] In Gr. Zamhri son of Salo;
the notation of this name agreeth with his
end; for Zimri signifieth cutting off", as su-
perfluous boughs are pruned, or rut oil' from
the vine : Salo signifieth treading binder
foot; so as a fruitless branch he was cut oil"
from the vine of Israel, and trodden down of
God and men; as it is written, ' Thou hast
trodden down all them that go astray from
thy statutes; for their deceit is falsehood,'
Ps. cxix. 118. Among the Simeonites,]
In Chald. of the tribe of Siineon. And
being a prince, and bringing that harlot ' un-
to his brethren,' ver. 6, it is likely that many
of that tribe took part with him, and perished
in the plague aforesaid. For whereas that tribe
at the former mustei-, had fifty-nine thou-
sand and three hundred men of war among
them, Num. i. 22, 23, they were diminished
now after this plague thirty-seven thousand
and one hundred, that there remained at
the next muster, but twenty-two thousand
and two hundred men, Num. xxvi. I, 14.
Ver. 15. — Cozbi,] In Gr. Chasbi daugh-
ter of Sour. Cozbi signifieth lying or false-
hood, Zur is a rock. An head of nations,]
That is, a governor of people; for he was a
prince of Midian, ver. 17, and afterward he
is said to be one of the five kings of Midian,
Num. xxxi. 8. And as Balaam with his
wicked counsel and doctrine, is named as a
figure of antichristiau seducers, corrupting
the Christian church with fornication and
idolatry, Rev. ii. 14, so in this prince of Mi-
dian, and the harlot his daughter, we may
behold the type of antichrist, who by the
spirit and doctrine of Balaam hath drawn
the church unto fornication and idolatry with
false gods and heresies. His false prophets,
like the daughters of Moab, allure men unto
those abominations: for as the wisdom of God
(in Christ) sendeth forth her maidens to in-
vite the simple to come and eat of her bread,
and drink of the wine that she hath mingled,
Prov. ix. 1 — 5, so ' the foolish woman,' (or
whore of Babylon, Rev. xvii. 1, 5,) hath
also her toll-guests, 'the spirits of devils,
working miracles, which go forth unto the
kings of the earth,' &c. Rev. xvi. 13, 14,
and she calleth ' passengers, who go right on
their ways to partake of her stolen waters
which are sweet, and bread in secret, which
is pleasant, and many do follow her pernicious
ways, yea, many strong men have been slain
by 'her,'' Prov. ix. 13-18; vii. 26; 2 Pet.
ii. 1, 2. The kings also of the earth have
committed fornication with her, Rev. xviii.
3, and brought her by their laws unto the
brethren and subjects. And as the harlot's
name was Cozbi, that is, a lie or falsehood,
the daugliter of Zur, that is, a rock, a prince
of Midian of Abraham's degenerate children,
Gen. XXV. 1, 2; so is the church of anti-
christ, false and deceitful, yet the pretended
daughter of the Rock, which Christ hath pro-
mised to build his church upon. Matt. xvi.
IS, though being departed from the true
faith of Christ, as the Midianites were from
the faith of their father Abiaham. For those
antichristiau idolatries, God sendeth forth his
plagues. Rev. xvi. But when with the sword
of the Spirit, (which is the word of God, Epii.
vi. 17,) those abominations are cut off, and
the arithors of them thrust through, as in
Zach. xiii. 2, 3, the wrath of God which now
is kindled against the sinners, shall be turned
away. Of a father's house,] Sol. Jai'chi
here noteth from Gen. xxv. 4, thai " Midian
had five father's houses, Ephah, and Eplier,
128
NUMBERS.
'^ And Jehovah spake unto Moses, saying, '" Vex thoii the Mi-
dianites, and smite ye tliem. '® For they vex you with their wiles,
wherewith tliey Jiave beguiled you in the matter of Peor, and in
the matter of Cozbi, the daughter of a prince of Midian their sis-
ter, wliicli was smitten in the day of the plague, for Peor's sake.
and Hanoch, and Ahida, and Eldaah: and
tliis man was king of one of them."
Ver. 17.' — Vex the Midianites,] Or,
distress, that is, war against the Midianites;
as the Gr. translateth, use enmity against
them : fleh. to vex, or to distress, of which
phrase see the notes on Exod. xiii. 3, God
who had first punished his own people for
their sins, doth now decree vengeance against
tlieir enemies, which was done by Moses be-
fore his deatli, Num. xxxi. 2. For as God
saith to the nations, ' Lo I begin to bring
evil on the city, upon which my name is
called ; and should ye be utterly unpunished?
ye shall not be unpunished,' Jer. xxv. 29.
He speakcth this against the Midianites, ra-
ther than against the Moabites (whom he had
forbidden Israel to vex or distress, Deut. ii.
9.) because they were chief in the mischief.
For though Balaam gave the coimsel to the
king of Moab, Rev. ii. 14, and the Moabit-
ish women were prostitutes also unto whore-
dom, Num. xxv. 1, yet Balak at first did not
much regard that counsel, but turned Balaam
away with shame. Num. xxiv. 11, 25; but
the Midianites retained him, and amongst
them he was slain, Num. xxxi. 8. And
Cozbi a king's daughter of Midiau was a
principal instrument of evil tnito Isiael, as
God showeth in ver. 18, therefore the Mi-
dianites were first in the punishment. Smite
YE THEM,] That is, as the Chald. expound-
eth it, kill ye them.
Ver. 18. — For they vex you,] Or, dis-
tress you, not with war, but with wiles and
deceits. So God saith of Babylon, < Reward
her even as she hath rewarded you,' Rev.
xviii. 6. The reward of unrighteous works,
is righteous judgment. Their wiles,] Or,
their guiles, deceits, crafts. Beguiled
YOU,] Or, dealt wilily and craftily with
you: as the Egyptians when they thought to
deal wisely for the suppressing of Israel,
Exod. i. 10, are said to 'deal craftily,' Ps.
cv. 25, and Joseph's brethren, when they
craftily conspired his death, Gen. xxxvii. IS.
By this it appeareth, that the amity of the
Midianites was but feigned, and that they
plotted the destruction of Israel. Matter,]
Heb. word of Peor; the idolatry with Baal-
Peor, which Israel was drawn unto, ver. 2,
.". So ' the matter (or word) of Cozbi,' is
meant the fornication w ith her, ver. 6. Fon
Peor's sake,] Heb. for the tvord of Peor,
that is, which plague came on Israel for
Peor's sake or cause.
CHAP. XXVI.
1. The sum of all the men of Israel, from twenty years old and tip-
ward, is taken in the plains of Moab. 5. The families and mimbers of
Reuben. \2. Simeon. 15. Gad. \9. Judah. 23. Issachar. 26. Za-
bulon. 29. Manasseh. 35. Ephraim. 38. Be7ijamin. 42. Dan. 44.
Aser. 48. Naphtali. 51. The sum of them all. 52. The law of divid-
ing among them the inheritance of the land. 57. The families and num-
ber of the Levites. 62. The cause why they were not numbered among
the Israelites. G3. None were left of them which were numbered at
Sina, but Caleb and Joshua.
'And it was after the plague that Jehovah said unto Moses,
Ver. 1. — After the plague,] After the
death of the twenty-four thousand that perish-
ed for the sin of Peor, (Num. xxv. 9 ;) tlie
Lord commandeth the people to be number-
ed, which should have inheritance in his
land; to signify his love and care of tiiose
that cleaved unto him, Deut. iv. 3, 4. The
Hebs. explain it by " the similitude of a
shepherd, who, when wolves have gotten
among his flock, and worried some of them,
CHAP. XXVI.
120
and unto Eleazar, the son of Aaron the priest, saying, ^ Take ye
the sum of all the congregation of the sons of Israel, from twenty
years old and upward, according to the house of their fathers, every
one that goeth forth with the army in Israel. ^ And Moses and
Eleazar the priest spake witli them in tlie plains of Moab, by Jor-
dan near Jericho, saying, * From twenty years old and upward,
as Jehovah commanded Moses, and the sons of Israel whicli went
forth out of the land of Egypt.
^ Reuben the first-born of Israel ; the sons of Reuben, o/' Enoch,
tlie family of the Enochites ; of Phallu, the family of the Phallu-
ites. * Of Hezron, the family of the Hezronites ; of Carmi, the
family of the Carmites. ^ Tliese are the families of the Reuben -
ites, and they that were mustered of them were three and forty
thousand, and seven Imndred and thirty. ^ And the sons of Phallu,
Eliab. ® And the sons of Eliab, Nemuel, and Dathan and Abiram:
tliis is that Dathan and Abiram, the called of the congregation,
who strove against Moses and against Aaron, in the congregation
of Korah, when they strove against Jehovah. '" And the earth
he counteth them, to know the number of
those that are left." Again, " as when they
came out of Egypt, and were delivered to
Moses, they were delivered him by tale,
(Exod. xxxviii. 26,) so now when Moses
was ready to die, and to deliver his flock
again, he delivered them by tale." Sul. Jar-
chi on Num. xxvi. Eleazar,] Who now
was high priest after the death of Aaron his
father, who had before numbered them with
Moses, Num. i. 3. And this Eleazar was
he, who after with Joshua divided the land
of Canaan to this people, Josh. xiv. ], &c.
Ver. 2 The sum,] Heb. the head;
which the Chald. expoundeth, the count or
sum: see Exod. xxx. 12. This was the
third time that Israel was numbered for to
fight the Lord's battle against the Canaan-
ites, and to receive their land for an inheri-
tance. See the annot. on Num. i. 2. Twen-
ty YEARS OLD, J Heb. son of tiventy years.
See Num. i. 3. House,] That is, as the Gr.
explaineth it, houses of their fathers. Jarchi
saith, " they were reckoned by the tribe of the
father, and not after the mother:" so in Num.
i. 2. Goeth forth with the army,] Able
to go out to war the warfare of the Lord:
see the notes on Num. i. 3.
Ver. 3. — Spake with them,] In Chald.
spake, and said to number them : but Thar-
gum Jonathan addetli, " spake with the
princes, and said to number them." So it
accordeth with Num. i. 4. Plains.] Or,
campaign country of Moab : see Num. xxii.
1.
Ver. 4. — From twenty years old,]
Heb._/ro7» a son of twenty years : as ver.
Vol. II. R
2, and here is to be understood, the people
are to be numbered or the like.
Ver. 5.. — The first-born,] Reuben for
this cause is here first numbered, as also in
Num. i, 5, 20, though he lost his dignity
by his sin, I Chron. v. 1 ; and was put down
to the second quarter, as they encamped
about the sanctuary, and marched towards
Canaan, Num. ii. 10 — 16. Enoch,] In
Heb. Chanoch : see Gen. v. 18 ; xlvi. 9.
Of the Enochites,] Heb. of the Enochite, (or
Chanochite,) the singular number for the plu-
ral: so after throughout this chapter. See
the annot. on Gen. x. 6. And here Reuben
hath four families according to Gen. xlvi.
9 ; 1 Chron. v. 3.
Ver. 7. — Mustered,] Or numbered;
Heb. visited. See the notes on Num. i. 3.
FouRTY-THREE THOUSAND, &c. — At the for-
mer muster they were ' forty-six thousand
and five hundred,' Num. i. 21 ; so they in-
creased not, but decreased while tliey tra-
velled in the wilderness.
Ver. 9. — The called,] That is, re-
nowned, famous : see Num. i. 16; xvi. 1,
2, &c. Strove,] In Gr. made insurrection;
in Chald. gathered themselves together. This
mutiny stirred by the chief of the tribe, seem-
eth to be one cause of their decrease by the
hand of Gcd against them.
Ver. 10. — And Korah,] That is, men
and goods that pertained unto Korah, as Num.
xvl. 32. The congregation died,] In Gr.
his congregation, meaning KoraVs, as Num.
xvi. 40. Two hundred and fifty men,]
That oflered incense, Num. xvi. 35. For a
SIGN,] Or for an ensign, a banner ; the Gr.
130
NUMBERS.
opened lier mouth and swallowed up them, and Korah, when the
congregation died j wJien tlie fire devoured two hundred and fifty
men, and they were for a sign. " But the sons of Korah died not.
'^ The sons of Simeon, according to tlieir families ; of Nemuel,
the family of the Nemuelites ; of Jamin, the family of the Jamin-
ites ; of Jachin, the family of the Jachinites. ^^ Of Zerali, the fa-
mily of the Zerahitesj of Saul, the family of the Saulites. " These
are the families of the Simeonites ; two and twenty thousand and
two hundred.
" The sons of Gad, according to their families ; of Zeplion, the
family of tlie Zephonites ; of Haggi, tlie family of the Haggites ;
of Shuni, the family of tlie Shunites. ^° Of Ozni, the family of
the Oznites ; of Eri, the family of the Erites. '' Of Arod, the
family of tlie Arodites ; of Areli, tlie family of the Arelites.
'^ These are the families of the sons of Gad, according to those that
were mustered of them, forty thousand and five hundred. " The
sons of Judali were Er and Onan : and Er and Onan died in the
land of Canaan. ^^ And the sons of Judah, accordittg to their fami-
and Chald. translate it, a sign : whereby
God signified his anger to be displayed against
all that should rebel in like manner. In
Num. xvi. 40, it is called, ' a memorial un-
to the sons of Israel, that no stranger, &c.,
come near to offer incense before Jehovah ;
that he be not as Korah,' &c. Of such thiugs
the apostle saith, ' they were our examples,'
1 Cor. X. 6.
Ver. 11.— Died not,] To wit, either by
that fire, or by the swallowing up of the earth,
Num. xvi. 32, 35. It seemeth they con-
sented not to their father's rebellion, or at
least repented at the warning given by Moses,
Num. xvi. 5, &c. The sods of Korah, were
Assir, and Elkanah, and Abjasaph, Exod. vi.
24 ; these and their posterity lived, and kept
their office in Israel ; for their genealogy is
reckoned in 1 Chron. vi. 22 — 3S ; and they
were appointed by David to be singers ' in
the house of the Lord,' 1 Chron. vi. 31, 32;
and of them came Samuel the prophet, 1
Chron. vi. 33, 34, compared with 1 Sam. i.
20 J and Heman, who, with his offspring
were singers, 1 Chron. vi. 33 ; xxv. 4' — 6.
And many psalms have in their titles, ' to
the sons of Korah,' as Ps. xlii. ; xliv. ; xv. ;
xlvi. ; xlvii. ; xlviii. ; xlix. ; Ixxxiv. ; Ixxxv.
Ixxxvii. ; Ixxxviii.
Ver. 12. — Nemuel,] Called also Jemuel,
in Gen. xlvi. 10; and Exod. vi. 15 ; in Gr.
here, Namovel. So in 1 Chron. iv. 24.
Jachin,] In Gr. Achein : he is called Jarib,
in 1 Chron. iv. 24.
Ver. 13. — Zerah,] In Gr. Zara; so in
1 Chron. iv. 24 ; elsewhere called Zophar,
Gen. xlvi. 10; Exod. vi. 15. Saul,] 'the
son of a Canaanitess,' Gen. xlvi. 10.
Ver. 14. — These are the families,]
To wit, which remained: for there was one
family more of Obad, Gen. xlvi. 10; Exod.
vi. 15 ; but that was extinct in the wilder-
ness, and therefore omitted here and in 1
Chron. iv. 24. Twenty-two thousand
AND TWO HUNDRED,] Their number was
greatly diminished ; for at the former muster
they were fifty-nine thousand and three hun-
dred. Num. i. 23. Among other sins that
forementioned in Num. xxv. 14, seemeth to
be a special cause hereof. And Moses bless-
ing all the other tribes before his death, mak-
eth no express mention of Simeon's, in Deut.
xxxiii.
Ver. 15. — Gad,] Though he was not the
next born to Simeon, nor of that mother, yet
is he mustered in the third place, because he
was joined with Reuben and Simeon in the
south quarter, as they encamped about the
sanctuary. Num. ii. 10, 14. Zephon,] In
Gr. Saphon, he was called also Zaphion, in
Gen. xlvi. 16,
Ver. 16. — Ozni,] In Gr. Azenj. : in Gen.
xlvi. 16, he is named Ezbon.
Ver. 17. — Arod,] In Gr. Aroadi, and in
Gen. xlvii. 16, Arodi.
Ver. 18. — And five hundred,] So this
tribe had fewer now by five thousand one
hundred and fifty men, than at the former
muster. Num. ii. 15.
Ver. 19.' — And Onan died,] Both of
CHAP. XXVI.
131
lies, were, of Slielah, the family of the Shelanites ; of Pharez, the
family of tlie Pharzitcs ; of Zarah, the family of the Zarhites.
^' And the sons of Pharez were of Hezron, the family of the Hez-
ronites ; of Hamul, tlie family of the Hamulites. ^^ These are
the families of Judah, according to those that were mustered of them,
seventy and six thousand, and five hundred,
^ The sons of Issachar, according to their families ; of Thola,
the family of tlie Tholaites ; of Phuva, the family of the Phun-
ites. ^* Of Jaslmb, the family of the Jaslmbites ; of Simron, the fa-
mily of the Simronitcs. ^* These are the families of Issachar, accord-
ing to those that were mustered of them, sixty and four tliousand,
and three hundred.
^* The sons of Zabulon, according to their families, of Sered, the
family of the Sardites ; of Elon, the family of the Elonites ; of
Jahleel, the family of the Jahleelites. '" These are the families of
the Zabulonites, according to tJiose that were mustered of them,
sixty thousand, and five hundred.
^^ The sons of Joseph, according to the families, icere Manasses
and Ephraim. ^^ Tlie sons of Manasses ; of Machir, the family of
the Machirites ; and Machir begat Gilead ; of Gilead, the family
them died without issue, God did cut them
oO' for their wickedness in their youth, Gen.
xxxviii. 7, 10.
Ver. 20. — Selah,] In Gr. Scion.
Ver. 21.— Of Phaeez,] The sons of Ju-
dah were five in all, Gen. xxxviii.; so noted
by the Holy Spirit in 1 Chron. ii. 4 ; they
were all to liave been heads of families, but
two dying childless, here are taken two of
his son's sons (Hezron and Hamul) in their
stead ; and these were of Pharez, (the second
brother of the twins, Gen. xxxviii. 28, 29 ,)
of wliom our Lord Christ came according to
the tlesli, Matt. i. So Judah hath five fa-
milies continued, according to the number of
his five sons.
Ver. 22. — And six thousand,] At the
first muster he had but seventy-four tiiousand
and six hundred, Num. ii. 4; now he is
increased nineteen hundred more: and as he,
so all the tribes under his standard were in-
creased also ; whereas in Reuben's they were
all diminished. For Judah prevailed above his
brethren, for the honour of Christ, who was
to come of his stock: see 1 Chron. v. 2; Gen.
xlix. S— 10; Heb. vii. 14.
Veb. 23. — Issachar,] He is numbered
next Judah, for he was next him under
his star.dard. Num. ii. 5 ; next him grav-
ed on the high priest's breast-plate, Exod.
xxviii. ; born next of the same mother
Leah, Gen. xxx. 17, 18. Of him and his
four families here reckoned : see the notes
on Gen, xlvi. 13. Phovah,] Called also
Phua in 1 Chron. vii. 1 ; and so here in Gr.
Phova.
Ver. 24. — Jashub,] He is called Job in
Gen. xlvi. 13.
Ver. 25. — Sixty-four thousand,] He
had before but fifty-funr thousand and four
hundred, Num. ii. 6 ; so that his tribe is in-
creased nine thousand and nine hundred men
of war.
Ver. 26. — Zabulon,] Or, Zeoulim, he
was next brother to Issachar, Gen. xxx. 19,
20; next him on Aaron's breast-plate, Exod.
xxviii. ; and next him in marching and
camping about the tabernacle, Num. ii. His
three families continue here, as they were in
Gen. xlvi. 14.
Ver. 27. — Sixty thousand, &c.,] Who
were before fifty-seven thousand and four hun-
dred. Num. ii. 8 ; so they are increased,
three thousand and one hundred men.
Ver. 28. — Joseph,] Of him came two
tribes, for he had the first birth-right, a
double portion, 1 Chron. v. 2 ; Gen. xlviii.
1,5.
Ver. 29. — Manasses,] He, though the
elder brother, was put down to the second
place by Jacob's prophesy. Gen. xlviii. 14,
19, 20 ; and by God's disposition of the tribes,
Num. ii. 18, 20; yet here he is mustered be-
fore Ephraim the standard-bearer; as his
army was increased in the wilderness, when
Ephraim's was diminished, which after doth
appear. Machir,] He was the son of Ma-
nasses, by ' his concubine an Aramitess,' 1
132
NUMBERS.
of the Gileadites. ^^ These are the sons of Gilead; o/'Jeezer, the
family of the Jeezerites; of Helek, the family of the Helekites.
^' And of Asriel, the family of the Asrielites ; and of Shechem,
the family of the Shechemites. ^^ And of Shemida, the family of
the Shemidaitesj and of Hepher, the family of the Hepherites.
^^ And Zelophehad the son of Hepher had no sons, but daugliters :
and tlie names of tlie daughters of Zelophehad, were Machlah and
Noah, Hoglah, Milcah, and Tirzah. " These are the families of
Manasses, and those that were mustered of them, two and fifty thou-
sand, and seven Imndred.
^^ These are the sons of Ephraim, according to their families ; of
Shuthelah, tlie family of the Shuthalhites ; of Becher, the family
of the Baclirites ; of Tahan, fhe family of the Tahanites. ^^ And
these are tlie sons of Shuthelali ; of Eran, the family of the Eran-
ites. ^' These are the families of the sons of Ephraim, according
to those that were mustered of tliem, two and thirty thousand, and
five hundred ; these are the sons of Joseph, according to their fa-
milies.
^^ The sons of Benjamin according to their families ; of Bela, the
family of the Belaites ; of Ashbel, the family of the Ashbelites ; of
Aliiram, the family of the Ahiramites. ^^ Of Shephupham, the family
of the Shuphamites; of Hupham, the family of the Huphamites.
Chron. vii. 11. Gilead,] In Gr. Galaad.
There was also a place called Gilead, which
the sons of this Machir conquered, and had it
for their possession, Num. xxxii. 39, 40;
Josh. xvii. 1.
Ver. 30. — Jeezer,] In Gr.Achiezer : in
Josh. xvii. 2, Ahiezer. Here not only the
son's sons, (as was noted before of Judah,
ver. 21,) but the son's son's sons are made
heads of families in the tribe of Manasses:
the like whereof is not in any other tribe.
This honour hath Joseph above his biethreii ;
who also while he lived, ' saw unto Ephraim
sons of the third jjeneration: also the sons of
Machir, son of Manasses, M'ere borne upon
Joseph's knees,' Gen. 1. 23. And Manasses
here hath eight families, when no other tribe
hath so many.
Ver. 33. — Zelophehad,] Or, Zelophehad,
in Gr. Salpaad. The names,] Heb. the
name. Machlab,] In Gr. there names are
written, Maala, Nova, ^igla, Melcha, and
Thersa : Of these daughters, see Num. xxvii.
1, &c. ; Num. xxxvi. 11 ; Josh. xvii. 3.
Ver. 34. — Fifty-two thousand, &r.]
He had before but thirty-two thousand and
two hundred, Num. ii. 21 ; so that now he
was increased twenty thousand and five hun-
dred men of war : none of all the other tribes
had half so much increase. Thus Jacob's
prophecy is fulfilled, ' Joseph shall be the son
of a fruitful vine,' Cvu. xlix. 22.
Ver. 35. — Shuthelah,] In Gr. Southala.
Becher,] This some think to be he which is
called Bered, in 1 Chron. vii. 20, Tahan,]
Or Tachan ; in Gr. Tanach, by transposition
of letters
Ver. 36.— Eran,] In 1 Chron. vii. 26 ;
called Edan (or Laadan :) so the Gr. here
writeth him Eden, for the likeness of the
Heb. letters, whereof see the annot. on Gen.
iv. 18 ; and Num. ii, 14. Of this Eran (or
EdanJ) came Joshua the son of Nun, 1 Chron.
vii, 26, 27. And here Ephraim's son's son
is head of a family, as was before in Judah 's
tribe, ver. 21.
Ver. 37. — Thirty-two thousand, &c.,]
He had before forty tlwusand, Num. ii. 19 ;
so eight thousand of this tribe are now dimi-
nished.
Ver. 38.— Bela,] In Gr. Bale : he was
Benjamin's first-born, 1 Chron. viii. 1. Ash-
bel,] Called Jediael, 1 Chron. vii. 6; Ben-
jamin's second son, 1 Chron. viii. 1, The
Gr. here writeth him ^suher, or as some
copies have it, Asuhel. Ahiram,] Or,Achi-
ram, in Gr. Aeheiran : elsewhere he is nam-
ed .33chi, Gen. xlvi. 22 ; and Achrab the
third son of Benjamin, 1 Chron. viii. 1.
Ver. 39.— Shephupham,] In Gr. Sophan,
in I Chron. vii. 12, he is called Shuppim, in
Gen. xlvi. 22, Muppiw,. Hupham,] Other-
wise, Huppiin, Gen. xlvi. 22 ; 1 Chron. vii.
12.
CHAP. XXVI.
133
*" And the sons of Bela were Ard and Naaman, the family of the
Ardites ; of Naaman, the family of the Naamites. " These are
the sons of Benjamin, according to tlieir families, and those that
were mustered of them, five and forty thousand, and six hundred.
^^ TJiese are the sons of Dan, according to their families ; of
Shuham, the family of the Shuhamites : these are the families of
Dan, according to tlieir families. *^ AW the families of the Shu-
liamites, according to those that were mustered of them, sixty and
four thousand and four hundred.
" The sons of Aser, according to their families ; of Jimnah, the
family of the Jinmaites ; of Jisvi, the family of the Jisvites ; of
Beriah, the family of the Beriites. "' Of the sons of Beriah ; of
Cheber, the family of the Chebrites ; of Malchiel, the family of
the Malcliiclites. ^^ And. tlie name of the daughter of Aser was
Serah. ^' Tliese are the families of the sons of Aser, according to
those that were mustered of them, tluree and fifty thousand and four
hundred.
/ The sons of Naphtali, according to their families ; of Jachzeel,
tlie family of the Jachzeelites ; of Gmii, the family of the Gunites.
^^ Of Jezer, the family of the Jezrites j of Silem, the family of the
Silemites. *° These are the families of Naphtali, according to their
families, and they that ivere mustered of them, five and forty thou-
sand, and four hundred.
Ver. 40. — Ard,] In Gr. Ader : so in 1
Chron. viii. 3, tiie Heb. wiiteth him Adav.
The family,] Understand (as the Gr. also
supplietli) of Ard, the family of the Ardites.
Here Benjamin hath but seven families, who,
in Gen. xlvi. 21, had ten.
Ver. 41. — Fortv-five thousand, &c.,]
He had before but thirty-five thousand and
four hundred, Num. ii. 23; now his number
is increased ten thousand and two hundred ;
that though his families were diminished,
yet he had the greatest increase of men of
war amongst all the tribes, save Manasseh
and Aser.
Ver. 42. — Shuham,] Or, Shucham,, call-
ed by transplacing of letters, Hushim (or
Chushim,) in Gen. xlvi. 23; in Gr. Same.
Ver. 43. — Sixty-fodr thousand, &c.,]
Of one family of Dan there sprang so many
thousand me[i, that none of all the tribes
save Judah have the like multitude: and he
is increased seventeen hundred men more
than at the former numbering. Num. ii. 26,
Ver. 44. — Jimnah,] In Gr. Jainein.
Jisvi,] In Gr. Jesovi. Between these there
was another called Jisvah, Gen. xlvi. iT;
whose family here omitted, seemeth to be
perished.
Ver. 45. — Cheber,] Or, Hcber ; in Gr.
Chober : of his posterity, see 1 Chron. vii.
32. Here Asers son's sons are also heads of
families, as were before in Judah and Eph-
raim, ver. 21 and 36.
Ver. 46.' — Serah,] Or Serach ; in Gr.
Sara: mentioned also in Gen. xlvi. 17; 1
Chron. vii. 30.
Ver. 47. — Fifty-three thousand, &c.,]
When before he had but forty-five thousand
and five hundred, Num. ii. 28 ; that his in-
crease in the wilderness was eleven thousand
and nine hundred men of war: none but
Manasseh was before him.
Ver. 48.— Naphtali,] In Gr. Nephtha-
leim. .Jachzeel,] In Gr. Asiel. The four
families of Naphtali continue, as in Gen. xlvi,
24.
Ver. 50. — Forty-five thousand, &c.,]
Whereas before he had been fifty-three thou-
sand and four hundred. Num. ii. 30; so that
eight thousand fewer are at the last than at
the first.
Ver. 51. — And a thousand, &c.,] The
number of all at the former count was six
hundred thousand, and three thousand and
five hundred and fifty, Num. ii. 32 ; so that
now in the whole sum the host of Israel is
decreased in the thirty-eight years' travel,
eighteen hundred and twenty men, exempt-
ing the Levites which were numbered apart.
Wherein God's work for them all in general,
134
NUMBERS.
" These were tJie mustered of the sons of Israel : six hundred
thousand, and a thousand seven hundred and tliirty.
and for the tiibes and families in particular
is to be regarded, Wiieii tliey were under
bondage and affliction in Egypt, they multi-
plied like fish, and filled the land, Exod. i.
(for outward persecution increaseth the church,
and lesseneth it not:) but when they were
eome out from that iron furnace, and car-
risd of God as on eagles' wings, through the
wilderness in safety, they po provoked him
by their murmuring^;, rebellions, and idola-
tries, that 'he consumed their days in vanity,
and their years in hasty terror,' Ps. Ixxviii.
17 — 33. And though amongst other bles-
sings, God gave them Ins laws to direct them,
Exod. XX. &c., and his ' good Spiiit to in-
struct them,' Neh. ix. 20; and led them like
a flock, ' by ilie hand of Moses and Aaron,'
Ps, Ixxvii. 21 ; yet learned they not obe-
dience, but mount Sinai gendered to bon-
dage. Gal. iv. 24 ; and the law wrought
wrath, Rom. iv. 15 ; and Moses their law-
giver could not bring them into the promised
land, but left that unto his successor, Joshua
the son of Nun, who figured Jesus the Son
of God, by whom cometh grace and truth,
and the inheritance of the kingdom of heaven,
Deut. xxxi. 2, 7, 1 4 ; John i. 17 ; Rom. vi. 23.
The special hand of God touching the
tribes, and the mothers that bare them, and
the families and persons that proceeded of
them, may thus be viewed
Seven of the twelve tribes did increase in
multitude as they travelled, besides the tribe
of Levi, which also was a thousand at the
last numbering more than at the first, ver, 62.
1. Judah increased, 1900. 2. Issachar,
9900. 3, Zabulon, 3100. 4. Manasseh,
20,500. 5. Benjamin, 10,200. 6. Dan,
1700. 7. Aser, 11,900.
The sum of all increased, was nine and
fifty thousand and two hundred, besides the
thousand Levites. Notwithstanding the de-
crease of the five tribes was more: for, 1.
Reuben decreased, 2770. 2. Simeon,
37,100. 3. Gad, 5150. 4. Ephraim, 8009.
5. Naphtali, 8C00.
So the sum of all that were diminished,
was one and sixty thousand and twenty men.
Observe also the work of God in respect
of Jacob's wives, the four mothers of the
tribes, Leah, Rachel, Zilpah, and Bilhah,
whom the Holy Spirit mentioneth in Gen.
xlvi. 15, IS, 19, 25.
1. Leah was multiplied in Judah 1900 ;
in Issachar, 9900; in Zabulon, 3100.
So the fruit of Leah's body increased in the
wilderness fouiteen thousand and nine hun-
dred, besides the thousand of Levi.
2. Rachel was multiplied in Manasseh,
20,500 ; in Benjamin, 10,200.
So Rachel's increase was thirty thousand
and seven liundred
3. Zilphah, Leah's handmaid, increased in
her son Aser, eleven thousand and nine hun-
dred.
4. Bilhah, Rachel's handmaid, was mul-
tiplied in her son Dan, seventeen hundred.
Thus God imparted liis blessing amongst
them all, but chiefly to Rachel whom Jacob
loved, for her increase was more than of all
the other three.
They were likewise all of them partakers
of his chastisements in their posterity: for
1. Leah was diminished in Reuben, two
thousand seven hundred and seventy ; in Si-
meon, thirty-seven thousand one hundred; so
she lost of her increase in the wilderness,
nine and thirty thousand eight hundred and
seventy men.
2. Rachel was diminished in Ephraim,
eight thousand.
3. Zilphah lost in Gad her son, five thou-
sand one hundred and fifty.
4. Bilhah lost in Naphtali, eight thousand
men.
So tlie far greatest loss was Leah's, who
now might weep for her children, because
they w ere not ; as long after befel unto Ra-
chel, Mat. ii. IS.
Again, as the twelve tribes camped in four
quarters about the tabernacle, Num. ii; so
the hand of God for the increase and dimin-
ishing of their camps may be seen thus:
In the first and chiefest quarter eastward,
were Judah, Issachar, and Zabulon, all in-
creased. Judah was the father and figure of
Christ, under whose standard, all that camp
and march are blessed.
In the second quarter southward, were
Reuben, Simeon, and Gad, who were all di-
minished ; as Reuben for his sin lost his hon-
our and birthright, 1 Chron. v. 1 ; so his
sons rebelled. Num. xvi. ; and Simeon sin-
ned with an high hand. Num. xxv.
In the third quarter westward, were Eph-
raim, Manasseh, and Benjamin ; of whom
the first was diminished, the other two in-
creased.
In the fourth quarter northward, were Dan,
Aser, and Naphtali; of whom the two for-
mer were multiplied, the third and last dimi-
nished.
Concerning the families of the tribes (ex-
cepting Levi,) they are 57 in all. For here
are families,
1. Of Manasseh, 8. 2, Of Benjamin, 7.
CHAP. XXVI.
135
'^ And Jehovah spake unto Moses, saying, '^ Unto these the
land shall be divided for an inheritance, according to the number of
names. " To the many tliou shalt give them the more inheritance,
and to the few thou shalt give them the less inheritance : to every
man according to those that were mustered of him, shall his inheri-
tance be given. " Notwithstanding, the land shall be divided by
3. Of Gad, 7. 4. Of Simeon, 5. 5. Of
Judah, 5. 6. Of Aser, 5. 7. Of Reuben,
4. 8. Of Issachar, 4. 9. Of Ephraim, 4.
10. Of Naphtali, 4. 11. Of Zabulon, 3. 12.
Of Dan, 1.
The sum of all the families is fifty-seven:
to whom if we add the twelve tribes, and Ja-
cob himself the father of them all, the whole
number is seventy, which was the number of
the souls of Jacob's house that went into
Egypt, Gen. xlvi. 27. But comparing these
now, with the heads of families named in
Gen. xlvi. we shall see five families rooted
out ; one of Simeon, Leah's son ; one of Aser,
the son of Leah's handmaid ; and three of
Benjamin, Rachel's son ; whose ten families
are decayed unto seven. \n these numbers,
increase and decrease of the tribes and fami-
lies of Israel, we may behold that which Job
saith of God's works; ' Who knoweth not in
all these, that the hand of the Lord hath
wrought this ? in whose hand is the soul of
every living thing, and the breath of all flesh
of man. Behold he hreaketh down, and it
cannot be built again: he shutteth up a man
and there can be no opening. He increaseth
the nations, and destroyeth them : he enlarg-
eth the nations, and straiteneth them,' Job
xii. 9, 10, 14, 23.
Ver. 53. — Unto these the land shall
BE DIVIDED,] So the natural sons of Israel
only had inheritance ; but under the gospel it
is prophesied, that the strangers also should
have inheritance among the tribes, Ezek.
xlvii. 22, 23. By this also it appeareth,
that the tribes diminished had a double pun-
ishment, loss of men, and a lesser inheritance
in the holy land : both which are opposed to
the covenant and promise made to their fa-
thers, which stood on these two branches,
multitude of children, and inheritance of the
land, Gen. xii. 2,7; xiii. 15, 16; xv. 5,
8, 18; xvii. 2, 6, 8 ; xxii. 17 ; xxvi. 3, 4;
xxviii. 13, 14 ; xxxv. II, 12. Sol. Jarchi
here saith, " to these and not to them that
are less than twenty years old, although they
came to full twenty before the division of the
land. For lo, the land was seven years in
conquering, &c. ; yet none had portion in
the land but these six hundred thousand, and
one thousand: and if one of them had six
sons, they received but their father's portion
only." But Chazkuiii referreth it to the fa-
milies, saying, " to these, the fifty-seven
families reckoned here, shall the land be di-
vided for inheritance by the number of names,
fifty-seven portions according to the fifty-
seven heads of families." So it is written
in Num. xxxiii. 54, ' ye shall divide the
land by lot, for an inheritance among your
families.' This figured, that only such shall
have their part in the kingdom of heaven, as
are chosen and called of God, and have their
names written in the Lamb's book of life,
Rom. viii. 28—30; 1 Pet. i. 2—5; Rev.
xxi. 27.
Ver. 64 — To the many,] To the tribe
and family which hath many persons in it,
" thou shalt give them the more (Heb. thou
shalt multiply his) inheritance." So the por-
tions were not all equal in quantity, but pro-
portioned to the multitude of men in the
tribes and families. " To the tribes which
had the greater multitudes, they gave the
gi'eater portion, though the portions were not
equal: for lo, every tribe had his portion ac-
cording to his multitude," saith Sol. Jarchi
on Num. xxvi. Hereupon the sons of Joseph
complained of their small portion in respect
of their great multitude. Josh. xvii. 14.
Ver. 65. — By lot,] Although Eleazar
the high priest, Joshua the governor, and
twelve princes of the tribes, (appointed ot
God, Num. xxxiv. 17, 18, &c ueie to di-
vide the land ; yet to cut off contention, and
to show the providence and disposition of
God, according to the purpose of his will, he
commandeth lots to be cast; for, ' the lot
causeth contention to cease, and parteth be-
tween tlie mighty,' Prov. xviii. 18 ; and
' the lot is cast into the lap, but the whole
disposing thereof is of the Lord,' Prov. xvi.
33. And the Heb. doctors say, " the por-
tions were not made but by lot, and the lot
•was by the mouth of the Holy Spirit." Sol.
Jarchi on Num. xxvi. Tiie manner of doing
it was thus; first, the land was by men di-
vided into parts, according to the number of
the tribes; as Joshua sent men to divide the
land which remained into seven parts, and to
describe it according to the inheritance of
them, and so to bring the description unto
him, that he miglit cast lots for them before
the Lord. And they described it by cities,
into seven parts, in a book, and brought it to
Joshua, who cast lots for them in Shiloh be-
13G
NUMBERS.
lot, according to tlie names of the tribes, of tlieir fatliers they shall
inherit. ^^ According to the lot shall the inheritance tliereof be
divided between many and few,
" And these are they that were mustered of the Levites, accord-
ing to their families ; of Gershon, the family of the Gershonites ;
of Kohatli, the family of the Kohathites ; of Merari, the family of
the Merarites. ^^ Tliese are the families of the Levites, the family
of the Libnites, the family of the Hebronites, the family of the
Mahlites, tlie family of the Musliites, the family of the Korachites :
and Koliath begat Amram. ''^ And the name of Amram's wife was
Jochebed, the daughter of Levi, whom she bare to Levi in Egypt :
and she bare unto Amram, Aaron, and Moses, and Mary their
fore the Lord ; and so every tribe received as
their lot came up, 'according to their families,
Josh, xviii. 4 — 11, &c. Moreover, in the
Heb. records it is said, that " it was not di-
vided but by Urim and Thummin, [which
was the oracle of God in the breast-plate of
the high priest, Exod. xxviii.; Num. xxvii.
21 ;] as it is said, (in Num. xxvi. 56,) ac-
cording to (or at the mouth of) the lot. When
Eleazar was clothed with Urim and Tlium-
mim, and Joshua, and all Israel stood before
him, there was a kalphi, [a vessel vvhereinto
the lots were put, whereof see the annot. on
Lev. xvi. 8,] of the tribes' names, and a
kalphi of the names of the limits (or bounds
of the country) set before him ; and he being
directed by the Holy Spirit, said, Naphtali
Cometh up, tlie limit Genesareth cometh up:
he took out of the kalphi of the tribes, and
Naphtali came up in his hand; out of the
kalphi of the limits, and the limit Genesareth
came up in his hand. And so for every
tribe." Talmud Bab. in Baba bathra, chap,
viii. in Gtmaia, and Sol. Jarchi in Num.
xxvi. But observe that the land within
Jordan was divided only to nine tribes and
an half, because two tribes and an half had
their portion on the outside of Jordan, Num.
xxxiv. 13 — 15. By reason of this dividing
the land by lot, the scripture calleth inheri-
tances by the name of lots, as, ' come up
with me into my lot,' Judg. i. 3. And not
lands only, but whatsoever befalleth unto men
from the hand of God, is called a lot; as,
' this is the portion of them that spoil us, and
the lot of them that rob us,' Is. xvii. 14;
and ' thoii hast neither part nor lot in this
matter,' Acts viii. 21 ; and^ ' that they may
receive forgiveness of sins, and a lot (that is,
inheritance) among them which are sanctified
by faith,' &c. Acts xxvi. 18; and, ' the
part of the lot (that is, of the inheritance J of
the saints in light,' Col. i. 12. So that in
the Gi- used by the apostles, Cleros, a lot,
and Clerotiomia, a division by lot, is the com-
mon name of an inheritance, 1 Pet. v. 3 ;
Eph. i. 14, 18.
Ver. 56 — According to the lot,] Heb.
at (or upo7i) the mouth of the lot : as the lot
whereon the name of the tribe, (or of the inhe-
ritance is written) shall speak. This lot be-
ing of the Lord, figured the diversities of gifts
in the Church, which the Spirit of God di-
videth ' to every man severally as he will,'
1 Cor. xii. 4 — 11 ; as also the dispensation
of his graces concerning our heavenly inheri-
tance, wliich the election only obtaineth,
' that the purpose of God according to elec-
tion might stand, not of works, but of him
that calleth,' Rom. xi. 7 ; ix. 11.
Ver. 57. — Of the Levites,] Who though
they had no inheritance in the land, ver.
62, yet were they to have forty-eight cities
and their suburbs for their habitation, Num.
35 ; which also fell unto them by lot, Josh.
xxi. 4, &n.
Ver. 68. — Korachites,] Or, Korhites, of
Korah tlie son of Izhar, the sous of Kohath,
the son of Levi, Num. xvi. 1 ; Korah himself
died in the rebellion, but his sons died not,
Num. xxvi. 1 1 ; therefore they are reckoned
here for a family in the fourth generation
from Levi, which is one degree further than
the other families. And whereas in Exod.
vi. 16, &c. there are reckoned of Gershon
two sons, Liboi and Shemei ; here the family
of the Libnites is mustered, but Shemei leit
out. There Kohath hath four sons, Amram,
and Ishar, and Hebron, and Uzziel ; here
Uzziel is omitted ; neither is Ishar named,
but in his sons the Korhites.
Ver. 59. — She kare to Levi,] By she
understand Levi's wife, or Jochebed's mother;
Sol. Jarchi expoundeth it, " his wife bare
her in Egypt." She bare to Amram,}
That is, Jochebed Amram's wife, (who
was also his aunt,) bare to Amram, Exod
vi. 20. Mary,] Heb. Mirjam : she was
a prophetess ; see Exod. xv. 20 ; Num.
xii. 1.
CHAP. XXVII. 137
sister, ^" And unto Aaron was born Nadab and Abilm, Eleazar
and Ithamar. " And Nadab and Abilm died, when they offered
strange fire before Jehovah. "^^ And those that were mustered of
them, were tlnce and twenty thousand, all males, from a month
old and upward, for they were not mustered among the sons of
Israel, because there was no inheritance given to them among the
sons of Israel.
^^ These are they that were mustered by Moses and Eleazar the
priest, who mustered the sons of Israel in the plains of Moab by
Jordan, near Jericho. " And among these, there was not a man
of tliose that were mustered by Moses and Aaron the priest, who
mustered the sons of Israel in the wilderness of Sinai, ^^ For Je-
hovah had said of them, Dying they shall die in the wilderness ;
and there was not left a man of them, save Caleb the son of Je-
phunneh, and Joshua the son of Nun,
Ver. 60. — Unto Aaron was born,] of God's judgment is here showed. And
Here Moses' children, Gershon and Eliezer, Joshua,] In Gr. Jesus the son of Nun :
are again omitted; see the notes on Num. iii. these two survived, because they faithfully
38. followed the Lord, Num. xiv. 24, 38. See
Ver. 61. — And Abihu died,] And they the annot. there. In that all the rest were
had no sous, Num. iii. 4. See the history dead save these two, it showeth that all the
in Lev. X. COO thousand men now mustered, which
Ver. 62. — Twenty-three thousand,] should conquer Canaan, were a valiant com-
Who, at the former numbering were but paiiy, between 20 and CO years of age, (none
twenty-two thousand, Num. iii. 39. So being above 60 but Caleb and Joshua,) and
they increased in the wilderness a thousand as they were in body, so in mind, being train-
males, ed up these 38 years in the study of the
Ver. 65. — Dying they shall die,] i. e. law and ordinances of God, and beholding
they shall surely die: this was threatened for his works, having Moses and Aaron for their
their rebellion, and refusing to go into the leaders, and God's good Spirit for their in-
promised land. Num. xiv. ; and the fulfilling structor, Neh. ix, 20.
CHAP. XXVII.
1. The daughters of ZcJophehad sue for an inheritance. 5. Moses
hr'mgeth their cause before the Lord, who granteth their request. 8.
The law of inheritances, when a man dieth without a son. 1 2. Moses
is hidden to go up and see the land, and is told of his death for his tres-
pass. 15. He requesteth of the Lord that a man may be set governor
in this place. 18. The Lord appointeth Joshua to succeed him. 22.
And Moses by imposition of hands, ordaineth him to his office.
' Then came the daughters of Zelophehad the son of Heplier,
the son of Gilead, the son of Machir, the son of Manasses, of the
Ver. 1. — Then came,] Heb. and they paad son of Opher, son of Galaad,&c. See
came near (or approached,) to wit, unto Num. xxvi. 33. Of the families,] Or,
Moses, &c. V. 2. Thargum Jonathan saith, ivith (among) the families of Matiasseh ; as
" they came to the place of judgment. Ze- coming before when all the other families
LOPHEHAD,] Or, Zelophehad; in Gr. Sal- came to be mustered, chap, xxvi.; but the Gr.
VoL.U. S
138
NUMBERS.
families of Manasses the son of Joseph : and tliese are tlie names
of Ills daughters, Machlah, Noali, and Hoglah, and Milcah, and
Tirzah. ^ And they stood before Moses, and before Eleazar the.
priest, and before the princes and all the congregation, at tlie door
of tlie tent of the congregation, saying, ^ Our father died in the
wilderness, and he was not among the congregation of tliem that
gatliered themselves together against Jeliovah, in the congregation
of Korah -. but in liis sin he died, and he had no sons. * Why
should the name of our father be done away from among his family
because he hath no son ? Give unto us a possession among the
translatcth of the family of Manasses. Of
Joseph,] What needeth he to be named here ?
Sol. Jarchi auswereth, " because Joseph
loved the land, as it is said, (in Gen. 1. 25,)
and ye shall cany up my bones from hence:
and his daughters loved the land, as it is
said, (in Num. xxvii, 4,) give unto us a
possession," &c. Machlah,] Or, Mahlah,
Nognah, Choglah, &c.; in Gr. Maala, Nova,
Aigla, &c. : the Scripture nameth them four
times, here, and in chap, xxvii. 33; xxxvi.
11 ; and Josh. xvii. 3. The order of their
names is altered in Num. xxxvi. 11, Mach-
lah, Tirzah, and Hoglah, &c. ; whereupon
Jarchi here saith, " they were all of like
esteem one as another, therefore the order of
them is changed."
Ver. 3. — Of Kokah,] Who was a rebel,
Num. xvi. Zelophehad was not among other
rebels, whereby he and his posterity might be
deprived of his inheritance. In his sin,] In
(or for) his own sin, as other men died in the
wilderness: and he had not been a mean to
draw other men into sin, as did Korah, and
other rebellious persons.
Ver. 4. — Why should the name of
OUR FATHER BE DONE AWAY ?] Or, he dl-
•minished; that is, let not his name be done
away ; as the Gr. translateth kt not our fa-
ther's name be blotted out : see the notes on
Exod. xxxii. 11. It was esteemed as a curse
to have their father's name abolished ; as it
is written, ' in the generation following let
his name be blotted out,' Ps. cix. 13. Give
UNTO us a possession,] These daughters, as
they honoured their father deceased, in seek-
ing to have his name continued, so they
showed faith in God, believing that the land
should be given them for inheritance, which
the men of Israel before believed not, and
therefore could not come into it, but it
was promised to their children, Num. xiv.
And though these were women, no warriors,
not mustered among the army, Num. xxvi. ;
yet believed they the promise to belong unto
them ; as the inheritance was given to Abra-
ham by promise, not by the law^ Gal. iii. 18.
Wherefore, in claiming right in the holy land,
they figuratively claimed inheritance in the
kingdom of heaven, which shall be given to
them that work not, but believe in him
' which justifieth the ungodly,' Rom. iv. 5,
6, &c. So these five virgins may be consi-
dered as the five wise virgins, ' which took
oil in their vessels with their lamps,' that
they might be ready to go in with the bride-
groom to the marriage, Matt. xxv. 1 — 10 ;
and they are our examples, that we should
seek comfort and assurance (in the wilderness
of this world, where we are weak and or-
phans) of our inheritance with those that are
sanctified by faith in Christ: and to claim
this portion in the land of the living, without
respecting either our works or weakness, by
virtue of the covenant of grace confirmed by
Christ, in whom there is neither Jew nor
Gentile, bond nor free, male nor female ; but
all are one: and whosoever are ' Christ's, are
Abraham's seed, and heirs according to the
promise,' Gal. iii. 28, 29. Their names
also seem not to be without mystery: for
Zelophehad by interpretation signifieth ' the
shadow of fear, or of dread:' his first daugh-
ter Machlah, ' infirmity ;' the second, Nogh-
nah, 'wandering ;' the third, Choglah, ' turn-
ing about for joy, or dancing ;' the fourth
Milcah, ' a queen ;' the filth, Tirzah, ' well-
pleasing, or acceptable.' By these names
we may observe the degrees of our reviving
by grace in Christ: for we all are born as of
the shadow of fear, being brought forth in sjn,
and for fear of death were all our life time
subject to bondage, Ileb. ii. 15. This be-
getteth ' infirmity, cr sickness,' grief of heart
for our estate ; after which, * wandering
abroad for help and comfort, we find it in
Christ, by whom our sorrow is turned into
joy. He commuuicateth to us of his royalty,
making us kings and priests unto God his
Father, Rev. i. 6 ; and shall be presented
unto him glorious, and without blemish, Eph.
V. 27. So the church is ' beautiful as Tir-
zah,' Song vi. 3.
CHAP. XXVII.
139
brethren of our father. * And Moses brouglit their cause before
Jehovah.
^ And Jehovah said unto Moses, saying, ' The daugliters of
Zelopliehad speak right ; giving tliou shalt give them a possession
of an inheritance among the brethren of their father : and thou
slialt cause the inheritance of their father to pass unto them.
^ And thou shalt speak unto the sons of Israel, saying. If a man'
die^, and he liave no son, tlien ye shall cause his inheritance to
pass unto his daughter. ^ And if lie have no daughter, then ye
shall give his inlieritance unto his brethren. " And if he have no
brethren, then ye shall give his inheritance unto the brethren ot
his father. " And if his father have no brethren, then ye shall
"Ver. 5. — Brought their cause,] Or,
brought near their judgment, that is, their
cause to be judged of, as m difficult cases he
used to do. Four principally are observed,
of which this was one: see the amiot. ou
Num. XV. 34.
Ver. 7. — Speak right,] Speak that which
is just and meet to be done: so God approv-
eth their desire and request of faitli, and
showeth himself to be ' the Father of the fa-
therless,' Ps. Ixviii. 5. And of them Sol.
Jarchi here observeth, " that their eyes saw
that which Moses' eyes saw not." Giving
Tiiou SHALT Gi\-E THEM,] That is, thou shalt
surely give them without fail. This com-
mandmeut was fulfilled in Josh. xvii. 4.
Here the word them, (as Chazkuni also not-
eth,) is of the male or masculine gender,
though he speaketh of females: which may
be either in respect of their faith and con-
science, such as might beseem men ; or of
God's gift (especially of his grace in Christ
hereby figured) which he giveth without
difiereiK'e of ' male and female,' Gal. iii.
28. The Hebs. (in Talmud. Bab. in Baba
bathra, chap, viii.) have recorded, that "tlie
daughters of Zelophehad had three portions
for inheritance, their father's portion, because
he was one of them that came out of Egypt ;
and his portion with his brethren in the goods
of Hepher (his father) and because he was
the first-born, he had two portions." Which
Rambam in his annot. on that place, explain,
eth thus, " all that came out of Egypt were
to have part in the land ; and if the father
and his son both came out, each of them had
a portion alike. And Zelophehad and Hepher
were both of them that came out of Egypt:
so Zelophehad was to have had his part, and
to have had by inheritance of Hepher, two
parts, because he was the first-born," &c.
Ver. 8. — If a man,] Or, any man when
he dicth and have no son. Here God passeth
from the special case of these virgins, and
giveth a general law for inheritances, that
they should pass to the female, if the father
died without male issue: but otherwise the
daughters had no part in the inheritance with
the sous.
Ver. 11. — Unto his kinsman,] Or, un-
to his near kin; of which words, see the
notes on Lev. xviii. G. From this word,
and that which followeth, ' next to him,' Sol.
Jarchi noteth he should be "of his family;
and none is called a family but on the father's
side." Touching the right of inheritances,
the Heb. canons lay it down thus; " Whoso
dieth, his children do inherit that which is
his, and they are before all other. And the
males are before the females. But the female
never inheriteth with the male. If he have
no children, his father shall be his heir; or
if it be a mother, she is heir to her children ;
and this thing is by tradition. And whoso-
ever is first by inheritance, is of them that
first come out of the thigh (that is, are be-
gotten first.) Therefore whoso dieth, be it
man or woman, if they leave a son, he in-
heriteth all; if his son be not found alive,
they look next to the seed of that son. If
any of his seed be found, whether males or
females, though it be the son's daughter's
daughter's daughter to the end of the world,
she inheriteth all. If he have no male issue,
they turn to the daughter. If he have a
daughter, she inheriteth all. If his daugh-
ter be not found in the world, they look unto
the daughter's seed, which if any be found,
whether males or females to the world's end,
it inheriteth all. If the daughters have no
seed, the inheritance returneth to his father.
If his father be not living, they look next to
the seed of the father, which are the brethren
of him that is dead. If he have a brother
found, or brother's seed, he inherits all: if
not, they turn to the sisters; if he have a
sister or sister's seed, it inherits all. And if
there be neither brother's seed nor sister's
seed, forasmuch as the father hath no seed,
the inheritance leturneth to the father's
140
NUMBERS.
give his inheritance unto his kinsmen that is next to liim of his
family, and he shall inherit it, and it shall be unto the sons of Is-
rael for a statute of judgment, as Jehovah commanded Moses.
father. If the grandfather be not living, they
look to the grandfather's seed, which are the
brethren of his father that is deceased: and
there the males are before the females, and
the seed of the males before the females, as
was the right of the seed of the dead him-
self. If none of his father's brethren, nor of
their seed be found, the inheritance return-
eth to the great grandfather: and after this
manner it proceedeth upwards. Thus the
son is before the daughter, and all the issue
of the son before the daughter, and the daugh-
ter is before her grandfather, and all her issue
are before her grandfather. And the father
of the deceased is before the bretln-en of the
deceased, and the brother before the sister,
and all the brother's issue before the sister:
and the sister before her grandfather, and all
the sister's issue before her grandfather. The
grandfather is before the brethren of the fa-
ther of him that is deceased, and his father's
brethren are before his father's sisters, and
all that come out of the thigh of his father's
brother, are before his father's sisters, and his
father's sisters are before the father's grand,
fathei- of him that is deceased; and so all
that come out of the thigh of his father's sis-
ter are before his father's grandfather: and
after this manner it proceedeth and ascendeth
until the beginning of the geneiations. There-
fore there is no man of Israel that is without
heirs. Whoso dieth and leaveth a son, and a
son's daughter, though it be a son's daugh-
ter's daughter's daughter, to the end of many
generations, she is foremost and heir of all,
and the (first man's) daughter hath nothing.
And the same law is for the brother's daugh-
ter with the sister, and for the daughter of
his father's brother's son, with his father's
sister, and so all in like sort. Whoso hath
two sons, and they both die while he liveth,
and the one son leave three sons, and the
other son leave one daughter, afterward when
the old man dieth, the three sons of his son
shall inherit the half of his heritage, and the
daughter of his (other) son shall inherit the
(other) half; for each of them was to inherit
a portion of his father: and after this manner
do the sons of brethren divide, and the sons
of the father's brother, mito the beginning of
the generations. The family of the mother
is not called a family, neither is their inheri-
tance but to the family of the father: there-
fore brethren by the mother are not heirs one
of another, but brethren by the father are
heirs one of another; and this, whether it be
his brother by his father only, or his brother
by his father and his mother. All that are
near (in blood) by transgression do inherit, as
they which are lawfully begotten; as if one
have a bastard son, or a bastard brother, lo
they are as other sons and as other brethren
for inheritance. But the sons of a bond-
woman, or of a strange woman, is not counted
a son for any matter, neither is he an heir at
all," Maim. torn. 4, in Nachaloth (or treat,
of Inheritances) chap. i. sect. 1 — 7. As
the sons had their father's inheritance divided
among them, (the first-born having a double
portion. Dent. xxi. 17,) so for relief of the
widow, and of the daughters, the Hebs. had
these laws. " A widow is to be sustained by
the goods of the heirs all the time of her
widowhood, until she receive her dowry; and
after she hath received hei" dowry in the judg-
ment-hall, she hath not that sustenance. As
they sustain her (with food) after her hus-
band's death with his goods; so they give her
raiment, and household-stulf, and dwelling;
or she remaineth in the dwelling which she
had while her husband lived. If the widow
die, her husband's heirs are bound to buiy
her. Our wise men have commanded that a
man should give a little of his goods to his
daughter, &c. If a father die and leave a
daughter, they measure his purpose how much
was in his heart to give unto her for her live-
lihood, and they give it her: and his acquain.
tance are they that measure his purpose. If
they know it not, the magistrates rate it, and
give her a tenth part of his goods for her
livelihood. If he leave many daughters,
every one of them when she cometh to be
married, hath a tenth of his goods. And she
which is after her, hath a tenth part of that
which remaineth of the first: and she which
is after he)-, hath a tenth of that which is left
of the second. And if they come all to be
married at once, the first receiveth a tenth
part, and the second a tenth part of that
which remaineth of the first, and the third a
tenth part of that which remaineth of the
second; and so (the rest) though they be ten,
&c. and the residue of the goods are the bre-
thren's. If the brethren have sold or mort-
gaged their father's lands, the daughter tak-
eth her livelihood from the purchasers, even
as a creditor taketh his debt of the purchasers.
Whoso commandeth at his death, that they
should give his daughters no livelihood of his
goods, they do hearken unto him ; for this is
not of the nature of a dowry," Maim. torn.
2, treat, of wives, chap, xviii. sect. 1, &c.j
and chap. xx. sect. I, &c.
CHAP. XXVII.
141
'' And Jehovah said unto Moses, Go thou up into this mountain
of i\.barim, and see the land which I have given to the sons of Is-
rael. '^ And thou shalt see it, and thou also shalt be gathered unto
tliy people, as Aaron thy brother was gatliered. '* For ye rebelled
against my mouth in the wilderness of Zin, in the strife of the
congregation, to sanctify me at the water before their eyes ; that
is the water of Meribah of Kadesh, in tlie wilderness of Zin.
'^ And Moses spake unto Jehovah, saying, '® Let Jehovah the
God of the spirits of all llesh, set a man over the congregation :
''' Which may go out before them, and which may go in before
of Kadesh, and the Chald. i/ie strife of Re-
fcam. By this name Kadesh it is distin-
guished from the other Meribah spoken of in
Exod. xvii. 7. So in Deut. xxxii. 51.
Ver. 15. — Of the spirits of all flesh,"]
The Gr. translateth, of the spirits, and of
all flesh: so before in Num. xvi. 22. It
meaiieth that God is both the Creator of all
men's souls or spirits, Eccl. xii. 7; Zach.
xii. 1, and he that giveth them spiritual gifts
of wisdom, knowledge, grace, &c. as spirits
are used for 'spiritual gifts,' 1 Cor. xiv. 12.
Set,] Or, visit, that is, provide and consti-
tute for bishop or overseer ; who therefore is
called in ver. 17, a shepherd, or pastor.
Though for the people's sake the Lord was
angry with Moses, and would not let him go
into the good laud. Dent. iv. 21, yet such
was Moses' love unto tliem, and care for their
welfare, that he procureth what in him lieth,
their good after his decease, by having a
faithful governor set over them of God, which
is a blessing unto a land or people, Eccl. x.
17.
Ver. 17. — Go out before them,] By
this phrase of going out, and coming in, and
that which followeth, leading out and bring-
ing in, is signified the administration of the
oflicer, and government of his people, both
in time of peace and of war: wherefore when
Moses was old, and the time of his admini-
stration expired, he said, ' I can no more go
out and come in,' Deut. xxxi. 2. So the
priests' administration in the Lord's house, is
called a going in thereto, 1 Chron. xxiv. 19.
The similitude is taken from a shepherd,
whose duty is to go before the sheep, and to
lead them out, that by his guidance they may
go in aud out, and find pasture, as is spoken
of our great Shepherd, the Lord Jesus, whom
this Jesus the successor of Moses prefigured,
John X. 3, 4, 9. Which have no shep-
herd,] Or, 710 pastor: which estate is mi.
serable, as is noted of our Saviour, that
' when he saw the multitudes, he was moved
with compassion on them, because they fainted
and were scattered abroad, as sheep having
no shepherd,' Matt. ix. 36.
Ver. 12. — This mountain of Abarim,]
There were many ' mountains of Abarim,'
Num. xxxiii. 47, by this mountain therefore
is meant one special, which was called Nebo,
' which was in the land of Moab, over against
Jericho,' Deut. xxxii. 49. And they were
called Abarim, of the fords or passages which
were by them over Jordan into the land ot
Canaan. Wherefore the Gr. version saith,
" Go thou up into the mountain which is on
this side (Jordan) of mount Naban (or this
mount Nabau:) and Mos. Gerundens ex-
plaineth it thus: " The mountain of Abarim
is mount Nebo, as is expounded in Deut.
xxxii., and is so called, because it is by the
fords of Jordan, where they pass over into
the land of Canaan." See the land,] The
land of Canaan, saith the Gr. : and so Closes
expresseth it in Deut. xxxii. 49. Though
this were some comfort unto Moses, to see the
land afar ofl", and salute the same (as the faith-
ful fathers are said to do the promises which
they received not, Heb. xi. 13,) yet his desire
and earnest suit unto the Lord was, that he
might have gone over and seen it: but he
would not grant it him, because he had sinned,
and God had denounced his death before,
Deut. iii. 23—26; Num. xx. 12. See the
annot. on Deut. xxxiv., where his viewing
of the land is described.
Vee. 13. — Be gathered unto thy peo-
ple,] In Gr. be added unto thy people:
meaning, that he should die there, and be
buried, Deut. xxxii. 50; xxxiv. 5, 6, and his
soul should be gathered unto his godly fore-
fathers: see Num. xx. 24.
Ver. 14. — For ye rebelled,] Or, for-
asmuch as ye rebelled against 7ny month,
that is, as the Gr. and Chald. expound it,
against my ivord: so in Num. xx. 24. To
SANCTIFY me,] That is, which word and com-
mandment of mine was, that ye by faith
should sanctify me, but ye sanctified me not.
Wherefore the G r. here translateth, ye sanc-
tified me not: and so it is explained in Deut.
xxxii. 51, 'because ye sanctified me not.'
Meribah of Kadesh,] Or, strife of Kadesh;
as the Gr. translateth it, of the contradiction
142
NUMBERS.
them, and wliicli may lead them out, and which may bring them
in : that the congregation of Jehovah be not as sheep which have
no shepherd. '^ And Jehovali said unto Moses, Take unto thee
Joshua the son of Nun, a man in whom is the spirit, and lay thine
liand upon him. '^ And cause him to stand before Eleazar the
priest, and before all the congregation, and charge thou him before
their eyes. ^" And tliou shalt give of thine honour upon him, tliat
all the congregation of the sons of Israel may hear, ^* And he
shall stand before Eleazar the priest, and he shall ask (counsel J for
Ver. 18 Joshua the son of Nun,] In
Gr. Jesus ike so)i of Nun : so in the New
Testament he is called Jesus, Acts vii. 45;
Heb. iv. S. The Spirit,] To wit, the Spi-
rit of God; meaning the gifts and graces of
the Spirit, as wisdom, Deut. xxxiv. 9, and
the hke. The Ciiald. expoundeth it, i/ie
spirit of propheci/; and TJiargum Jonathaa
saith, " the spirit of piophecy from before the
Lord remaineth upon liim:" which accordeth
with Num. xi. 24. But whether in prophecy
or other graces, he was but a shadow of Jesus
the Son of God, to whom he ' gave not the
Spirit by measuie,' John iii. 34. Lay thine
HAND,] Or, impose thine hand, that is, thine
hands, as the Gr. translateth, and as Moses
after slioweth in ver. 23, which was a sign of
his calling and ordination to his office, as in
Num. viii. 10, with whicli also it seemeth he
received a greater measure of the Spirit; as
it is said, 'And Joshua the son of Nun was
full of the spirit of wisdom; for Moses had
laid his hands upon him,' Deut. xxxiv. 9.
Ver. 19. — Charge thou him,] Or, com-
mand him; give him a charge for the faith-
ful executing of his office; such as we read
of in Deut. xxxi. 7, 8. Besides that which
was now done by Moses, God himself did
after give him a charge in the tabernacle,
Dent. xxxi. 14, 15.
Ver. 20. — Give of thine honour,] Or,
give (that is, put) of thy glory, or of thy
inajesty: whereby the gifts fitting the gov-
ernment of Israel seem to be meant, as wis-
dom, according to Deut. xxxiv. 9, or some
other exterior sign of his calling liom God,
whereby the people might be obedient to him.
As it is said of Solomon, when he sat on the
throne of the Lord, and all Israel obeyed him,
that ' the Lord magnified Solomon exceed-
ingly before tlie eyes of all Israel, and gave
upon him the honour of the kingdom, (or
royal majesty) such as had not been on any
king before him in Israel,' 1 Chron. xxix.
23, 25. And the contrary is spoken of An-
tiochus, that vile person, ' they shall not give
upon him the honour of the kingdom ; but he
shall come in peaceably, and obtain the king-
dom by flatteries,' Dan. xi. 21. The Chald.
tianslateth, thou shalt give of thy bright-
ness (in Gr. thy glory) upon him : as refer-
ring it to the shining of Moses' face spoken
of in Exod. xxxiv. 30, 35, and so other Hebs.
expound it, as Sol. Jarchi here saith, " This
is the shining of the skin of his face;" and
R. Menachem from the judgment of former
doctors saith thus, " of thine honour, and not
all thine honour: hereupon they say, The
face of Moses was like the face of the sun ;
the face of Joshua like the face of the moon."
Though Joshua had not all the honour of
Moses, for ' there arose not a prophet since in
Israel like unto Moses,' Deut. xxxiv. 10,
yet Jesus Christ ' was counted worthy of
more glory than Moses,' Heb. iii. 3. May
HEAR,] That is, hear him, as the Gr. trans-
lateth, and so obey his authority. Thus it
is opened in Deut. xxxiv. 9, ' Moses had
laid his hands upon him, and the sons of
Israel hearkened unto him,' that is, obeyed
him: which is further manifested by their
words unto him, in Josh. i. 16 — 18. Herein
Jesus the son of Nun was a figure of Jesus
the Son of God, of whom it is written, ' We
were eye-witnesses of his majesty, for he re-
ceived from God the Father honour and
glory, when there came such a voice to him
from the excellent glory, This is my be-
loved Son, in whom I am well pleased, hear
ye him,' 2 Pet. i. 16, 17; Matt. xvii. 5.
Ver. 21. — And he shall ask for him,]
That is, Eleazar shall ask counsel of God for
Joshua in all doubtful cases, in all their
wars, &c. Or, and he shall ask of him,
that is, Joshua shall ask of Eleazar: this the
Gr. favoureth, translating, and they shall
ask of him the judgment of Urim (or of
manifestations.) By the judgment of
Urisi,] By the breast-plate of judgment,
wherein were Urim and Thummim; whereof
see the annot. on Exod. xxviii. 30. Thus
Saul inquired of the Lord by Urim, but he
answered him not, 1 Sam. xxviii. 6. At
HIS MOUTH,] In Chald. at his word; by his
understanding God's mouth, or Eleazar's
mouth, speaking from the Lord : so in Thar-
gum Jonathan it is expounded, "At the
woid of Eleazar the pjiest they shall go out."
CHAP. XXVIII.
143
him, by the judgment of Urim, before Jehovah : at liis mouth
shall they go out, and at his mouth shall they come hi ; he, and all
the sons of Israel with him, and all the congregation, ^^ And
Moses did as Jehovah commanded him : and he took Joshua and
caused him to stand before Eleazar the priest, and before all the
congregation. "^ And he laid his hands upon him, and charged
him, as Jehovah spake by the hand of Moses.
But therein is implied the Lord's word, by
which the priest was to give answer: for
it is a rule among the Heb. doctors, " Every
priest that speaketh not by the Holy Spirit,
and the divine Majesty residing on him, they
ask not (counsel) by him," Talmud. Bab. in
loma, cap. vii. in Geniara. For in such
consultations, though they inquired by the
priest, yet the answer came from the Lord ;
as there is an example in David, 1 Sam.
xxiii. 9 — 12. Shall they go o0t,] Out to
war, and in again from the same; and so in
all weighty aflairs which were extraordinary.
Wherefore it was an over-sight in Joshua and
Israel that they made peace with the Gibeon-
ites, and ' asked not (counsel at) the mouth
of the Lord,' Josh. ix. 14, 15. He,] That
is, Joshua himself, and all the people.
Whereas the high priest with Urim and
Thummim, lights and perfections, was a
figure of Christ, (as is shoned on Exod.
xxviii. 30,) the Lord by this ordinance signi-
fied, that all governors and peojle should have
their administrations directed by the mouth
of Christ: 'For God who commanded the
light to shine out of darkness, hath shined in
our hearts, to give the light of the knowledge
of the glory of God, in the face of Jesus
Christ,' 2 Cor. iv. 6
CHAP. XXVIII
1. The Lord's oblations are commanded to he offered in the time ap-
pointed. 3. The continual hurnt-offerings every day, tvith their meat
and drink-offerings. 9. The offerings in the Sahhath ; ll.m the hegin-
nings of the months ; 16. at the passover ; 26. and in the day of first-
fruits, or Pentecost.
^ And Jeliovali spake unto Moses, saying, ^ Command the sons
of Israel, and say unto them : Mine oblation, my bread for my
Ver. 2. — Command the sons of Israel,]
After that God had numbered the people, and
appointed them their inheritance, he now re-
peateth and explaineth former laws concern-
ing his service which they should do unto
him in that their inheritance, daily, weekly,
monthly, and at their solemn feasts as they
fell every year: for he therefore would give
uuto them ' the lands of the heathens,' and
they should inherit ' the labour of the people,
that they might observe his statutes, and keep
his laws,' Ps. cv. 44, 45. And because they
had omitted tlie solemnizing of these feasts
now thirty-eight years, (from the keeping of
the passover in the wilderness in the second
year. Num. ix., until the circumcision and
passover at Gilgal, Josh, v.) by reason of
their travels, wherein the sanctuaiy, altar,
and holy things were folden up and removed
from place to place, and the generation which
had been before mustered was dead. Num.
xxvi. 64, 65, therefore lest the ordinances
formerly given should be forgotten or neg-
lected, and the people continue to do as now
they did, ' every man whatsoever was right
in his own eyes,' Deut. xii. 8, the Lord
causeth the law of sacrificing to be again
commanded. Which sacrifices being all
figures of Christ, and our service of God by
him, (as hath been showed in the book of
Leviticus,) teach us to serve the Lord under
the gospel of his Son in spirit and truth: for
thereof were these legal feasts a figure, Is.
Ixvi. 23; Zach. xiv. 16—19; 1 Cor. v. 7,
8; Col. ii. 16, 17; Heb. xiii. 15. Mine
OBLATION,] That is, mine oblations; In Gr.
my gifts: Heb. my korban, which is an of-
fering or gift by which men drew nigh unto
144
NUMBERS.
^re-offerings, the savour of my rest, ye shall observe to offer unto
me in his appointed time. ^ And thou shalt say unto them, Tliis
is tlie ^ve-offering whicli ye sliall offer unto Jehovah ; Two he-
lambs of the first year, perfect, day by day, ^r a continual burnt-
offering, * The one lamb thou shalt make ready in the morning,
and the other lamb thou slialt make ready between the two even-
God, through faith in Clirist. See the notes
on Lev. i. 2. My bread for my fire-of-
ferings,] The Chalii. expoundeth it, the
bread ordained for my oblations. Under
the name of bread all food is implied, and
the flesh itself, or fat of the sacrifices, as is
noted on Lev. iii. 11. The savour of my
REST,] The savour or odour of sacrifices
which may quiet or pacify my spirit and
anger, and make you and your service pleas-
mg and acceptable to me. The Gr. trans-
lateth it, /or a savour of sweet smell; the
Chald. to be accepted with favour. See
Lev. i. 9. In his appointed time,] Every
one in the time appointed therefore of God:
the Gr. saith, in my feasts; foi- the same
vvord which signifieth an appointed time, is
also used for a solemn feast appointed of God,
Lev. xxiii. 2. Hereby God limiteth every
sacrifice to his proper day and time ; which
if it were let slip, that oblation might not be
offered in another day or time. This is fur-
ther manifested in ver. 10, where he saith,
' The burnt-ofTering of the Sabbath in his
Sabbath;' which the Hebs. expound thus,
"and not the burnt-offering of one Sabbath,
in another Sabbath," Maim. tom. 3, in Ta-
midin, chap. i. sect. 7. And it is a common
proverb among them, " Gnabar zeman, gna-
bar korban; If the time be past, the oblation
is past:" and it is prophesied of Antiochus
the wicked, that he should ' think to change
the times and the laws,' Dan. vii. 25. And
Jeroboam king of Israel, who kept the feast
of the seventh month, in the eighth month,
is taxed for it in the sciipture, which calleth
it 'the month which he had devised of his
own heart,' 1 Kings xii. 32, 33.
Ver. 3. — The fire-offering,] The sa-
crifices to be burned with fire unto the Lord;
which fire signified both the work of God's
Spirit, and the fiery trials and afflictions
through which Christ and his children should
be consecrated unto God, Matt. iii. 11 ; Heb.
ix. 14; 1 Pet. iv. 12 — 14. Of the first
year,] Heb. son of the year: so after often
in this and the next chapter: of which phrase
see the annot. on Exod. xii. 5. Perfect,]
That is, perfect lambs, withont blemish or
corruption; what this meant is showed on
Lev. i. 3; xxii. 23. Day by day,] Or,/o)'
a day, that is, daily. A coNTiNaAL bornt-
OFFERINg,] Heb. a brirjit- offering of con-
titiuation, which should be oflered without
intermission. See the notes on Exod. xxix.
42; Lev. i.
Ver. 4. — Make ready,] Or, do, that is,
kill, sprinkle the blood, cut in pieces, burn
on the altar, and all otlier rites pertaining to
sacrificing, showed in Lev. i. Between
the two evenings,] That is, in the after-
noon : of which phrase, see the annot. on
Exod. xii. 6. God setteth no hours for the
morning or evening sacrifices, because they
might occasionally be changed. By the
Heb. canons, the ordinary time of killing the
morning sacrifice, was before " sun-rising,
after that the face of all the east was light-
ened," that is, between day-breaking and
sun-rising. The time of killing the evening
sacrifice, though it might be all the after- '
noon, yet they used not to kill it till ' half an
hour after two of the clock:' and this they did
by reason of the sacrifices of particular per-
sons, or of the congregation, " because it vvas
unlawful to offer any oblation at all, before
the continual burnt-offering of the morning:
neither killed they any oblation after the con-
tinual evening sacrifice, save the oblation of
the passover only: for it was impossible for
all Israel to offer their passovers in two hours:
so they killed not the passover, but after the
daily evening sacrifice," Maim, in Ta7nidin,
chap. i. sect. 3, 4. By this daily sacrifice
morning and evening, was signified the re-
conciliation of the church unto God by faith ,
in Christ; notwithstanding their continual
infirmities which they fell into night and
day, (as one end of the burnt-offering was to
make atonement for sins, Job i. 5,) and that
being reconciled, they should both show their
thankfulness for it unto God, and expect from
him a blessing upon them, their labours, and
their rest. Wherefore at such times, special
favours were showed of God unto his people ;
as, * in the morning, when the meat-offering
was offered,' the country was miraculously
filled with water, for Israel, when they were
in distress, 2 Kings iii. 9, 10, 20. And
'about the time of the evening oblation,'
God answered unto Daniel's prayers, by
sending the angel Gabriel unto him, who
foretold him when Christ should come for
the salvation of his people, Dan. ix, 20 — 22,
&c. See also the notes on Exod. xxix. 39.
Veb. 5. — A tenth part,] That is, an
CHAP. XXVIII.
145
ings. * And a tenth part of an cpliali of flue flour for a meat-of-
fering, mingled with the fourth part of an hin of beaten oil.
•^ The continual burnt-offering which was made in mount Sinai
for a savom- of rest, a fire-qffering unto Jehovah. ' And the drink-
offering thereof s/iall be the fourth part of an hin for the lamb ; in
the holy place shalt thou cause to be poured out a drink-offering of
strong ici7ie unto Jehovah. * And the other lamb thou shalt make
ready between the two evenings: as the meat-offering of the morn-
ing, and as the drink-offering thereof, thou shalt makerea</^/; a
fire-offering , a savour of rest unto Jehovah,
° And in the Sabbatli day, two he -lambs of the first year perfect,
omer; for that was the tenth deal of an ephah was the lamb, and to dili'ered from the meat-
vhereof an 'handful only
or bushel, as is showed in Exod. xvi. 36.
Fine flour,] Meaning, wheaten flour, as
Excd. xxix. 2. So Chazkuni here saith,
" as the flour spoken of in the consecration
(of the priests) was of wheat ; so all the flour
spoken of in the law is of wheat." The
FOURTH PART, 3 That was somewhat less than
a quart of oil; for an hin contained twelve
logs, and a log held as much as six eggs: see
the annot. on Exod. xxx. 24; Lev. xiv. 10.
When God showed unto Ezekiel the spiritual
temple which Christ should build, and the
service therein, (declared after the similitude
of the legal service of Moses) he saith, that
eveiy lamb should have for the meat-otl'eritig
' the sixth part of an ephah, and the third
part of an liin of oil,' Ezek. xlvi. 13, 14,
where the quantity is increased moi-e than
was oflered under Moses : to teach, that as
God's grace and blessing aboundeth towards
us in Ciirist, so should our thankfulness again
towards him, abound more than under the
law, by a more cheerful obedience unto him,
and more ample fruits of the Spirit, figured
by the flour and oil. Beaten oil,] Oil sig-
nified grace; beating of it signified afflic-
tions, whereby the grace of God is more per-
fected in us, 2 Cor. i. 21; xii. 9, 10. " The
oil was beaten in a mortar: and they strained it
out with bands, and pressed it not out in an (oil)
press, to the end there might be found no
dregs in it," saith Chazkuni on Num. xxviii.
Ver. 6. — Which was made,] That is,
u'/itc/i (oi- such is) icas offered; as in Thar-
gum Jonathan it is expounded, " such as was
oirered at the mount of Sinai." Or, by made,
understand ordained of God, having reference
to the ordinance in Exod. xxix. 38 — 42.
Thus God calleth them throughout their ge-
nerations, unto his first institution, which
they were to keep, till he himself made a
change of the law. And here observe, that
the lamb, the flour, and the oil, are all of
them together called a burnt-oll'ering, as also
in Ezek. xlvi. 15, because the meat-oflering
with the oil was all burned ou the altar, as
Vol. II.
oflering in Lev. ii..
was burned.
Ver. 7. — Drink- offering,] So named of
pouring out upon the altar, as is noted on
Num. XV. 5. In the holy place,] The
court of the sanctuary; Heb. in the holiness.
Strong wine.] In Heb. shecar, which nanie
the Gr. retaineth, calling it sikcra, and so in
Uie evangelist's writing, Luke i. 15. It is
generally used for all strong drink, which
causeth mirth, fulness, and (if it be taken ex-
cessively) drunkenness : see the notes on
Gen. xliii. 24. The Chald. here translateth
it, old wine, and that is better than new,
Luke v. 39. Thus God required the best
liquor, wine; and the best sort of wine to be
given with his sacrifice: which was a figure,
not only of the blood of Christ, (the memorial
whereof he hath still left unto his church in
wine, Matt. xxvi. 27—29,) but of the blood
also of his servants, poursd out in martyrdom,
'upon the sacrifice and service of the faith,'
(as in the holy place,) Phil. ii. 17. See the
annot. on Num. xv. 12.
Ver. 9 The Sabbath pay,] Heb. the
day of Sabbath, that is, of rest, which tlie
Gr. expresseth in the form plural, the day of
Sabbaths, and so in the New Testament, Luke
iv. 16; Acts xiii. 14; xvi. 13. Two he-
lambs,] Understand, as the Gr. version add-
elh, ye shall bring two he-laynbs: these
were over and beside the daily sacrifices
fore-mentioned, ver. 10. The Sabbath was
a remembrance of the creation of the world,
Exod. XX. 11; of Israel's coming out of
Egypt, Deut. v. 15; a sign of their sanctifi-
cation by the Lord, Ezek. xx. 12, and a
figure of grace and rest, which should come
by faith in Christ, Heb. iv. As therefore
this day was a sign of more than ordinary
favours from the Lord, so he required greater
testimonies of their thankfulness and sancti-
fication. And Ezekiel prophesying of the
church's service under the gospel, under the
figure of these legal ordinances, he saith,
' And the burnt-ofleriog that the priuce shall
T
14G
N u M B p:: r s.
and two tenth parts of fine ^om fur a meat-offering, mingled witli
oil, and the drink-offering tliereof,
'" The burnt-offering of the Sabbath, in his Sabbath, beside the
continual burnt- offering, and his drink-offering.
'^ And in the beginnings of your months ye shall offer a burnt-
offering unto Jehovah : Two bullocks, younglings of the lierd, and
one ram ; seven lie -lambs of the first year, perfect, '^ And three
tenth jiarts of fine flour for a meat-offering, mingled with oil, for
one bullock : and two tenth parts of flour for a meat-offering,
mingled with oil for one ram. '^ And a several tenth part of fine
offer unto the Lord, in the Sabbath day, shall
be six lambs perfect, and a ram peifect: and
the meat^oflering shall be an ephah for a
ram ; and the mtat-ofiering for the lambs
shall be the gift of his hand, and an hin of
oil to an ephah,' Ezek. xlvi. 4, 5, signifying
that the service of God now in spirit and
truth should exceed the legal services of old.
Ver. 10.— In his Sabbath,] The Chald.
expoundeth it, that shall be done in the Sab-
bath; it meaneth, that on the Sabbath it should
be oti'ered, and not deferred till another day or
week, as is before noted, ver. 2. The like is
for the month in vei-. 14.
Vee. 11.— The beginnings of your
MONTHS,] That is, as the Gr. translateth it,
the new moons; for in Israel they began the
month with the new moon; and it was pro-
claimed by the synedrion, or magistrates, as
Maimony showeth in Kiddttsh bachodesh,
chap. i. These new moons were days
sanctified to the service of God, by special
sacrifices appointed, as after foUoweth ; then
did they blow with the silver trumpets in the
sanctuary, Num. x. 10, and for burnt-ofier-
ings on the Sabbaths, new-moons, and solemn
feasts, was Solomon's temple dedicated, 2
Chron. ii. 4. Then also did they throughout
the coasts of Israel repair unto the prophets,
or other ministers of God, for to hear his
word, as appeareth by 2 Kings iv. 23,
' Wherefore wilt thou go to him (to the man
of God) to-day? it is neither new-moon, nor
Sabbath.' Then also tliey kept religious
feasts, 1 Sam. xx. 5, 6; neither was it law-
ful to buy or sell, or do other like worldly
works, Amos viii. 5, but they were to medi-
tate of their light, sanctification, graces, and
comforts to come by Christ, whereof these
and other holy days were a shadow, Col. ii.
16, 17. And in Clnist we spiritually keep
this feast (as the apostle speaketh of the pass-
over, 1 Cor. v. 7, 8,) for so it is prophesied,
' From one new-moon to anotlier, and from
one Sabbath to another, shall all flesh come
to worship before me, saith the Lord,' Is.
Ixvi. 23. Not that we are now bound to
* observe days, and months, and times, and
years,' Gal. iv. 10, but are taught by those
figurative speeches in the prophets, to ' wor-
ship the Father in spirit and in truth,' John
iv. 21, 23, who will accept of our service
performed in Christ, in every place, as he
did at Jerusalem, Mai. i. 11, and at all
times, as he did at the solemn feasts of Israel.
The renewing of the moon, (which borroweth
her light of tlie sun) might figure the renew-
ing of the church (said to be ' fair as tlie
moon,' Song vi. 10,) by Christ 'the Sun of
righteousness,' Mai. iv. 2, while her light
and joy is by him increased and continued;
as it is written, ' Tliy sun shall no more go
down, neither shall thy moon withdraw it-
self: for the Lord shall be thine everlasting
light, and the days of thy mourning shall be
ended,' Is. Ix. 20. And Ezekiel (prophesy-
ing of the days of Cln-ist) saith of the 'gate
of the inner court of the sanctuary, that
looketh toward the east, which should be shut
the six working days, that in the Sabbath,
and in the day of the new-moon, it should be
opened,' Ezek. xlvi. 1. The Hebs. say,
"As the beginning of the months are sanc-
tified and renewed in this world, so shall
Israel be sanctified and renewed in time to
come," Pirke Eliezer, per 51. Two bul-
locks,] The service at tlie new-moon «as
much more than in the Sabbath, for that was
but two lambs, ver. 9, but this at the new-
moon, is 'two bullocks, one ram, and seven
lambs,' all burnt-ofierings, and 'one goat-
buck, for a sin-oflering,' ver. 11, 15. These
sacrifices were ofl'ered, beside the daily burnt-
ofl'ering, and after the same: but Ezekiel
foretelleth a lessening of this service, speak-
ing but of one bullock, six lambs, and a ram,
which the prince should ofier, Ezek. xlvi. 6.
Ver. 12. — Three tenth parts,] Of an
ephah or bushel, as ver. 5, that is, three
omers. The like quantity was prescribed in
Num. XV. 9, and so two omers for a ram.
Num. XV. 6. But in Ezek. xlvi. 7, the
meat-oflerings is increased; ' an ephah for a
bullock, and an ephah for a ram; and for the
lambs, according as his hand shall attain
unto.' See before on ver. 9.
CHAP. XXV III.
147
flour, for a meat offering mingled witli oil, for one lamb : for a
burnt-offering, a savour of rest, a five-offering unto Jehovah.
" And their drink-offerings, lialf an hin of wine shall be for a
bullock, and the third part of an liin for a ram, and the fourth
part of an liin for a lamb : This is the burnt- offering of the month,
in the month, throughout the months of the year. '^ And one
goat-buck of the goats for a sin-offering unto Jehovah : it sJiall be
made ready beside the continual burnt-offering, and liis drink-of-
fering.
" And in tlie first month, in the fourteenth day of the month,
shall be tlie passover unto Jehovah. '^ And in the fifteenth day of
this month shall be the feast : seven days shall unleavened cakes be
eaten. '^ In the first day shall be a convocation of holiness ; ye
shall not do any servile work. '^ But ye shall offer a Rre-offering
for a burnt-offering unto Jehovah; tvv'o bullocks, younglings of the
herd, and one ram, and seven he-lambs of the first year, perfect
shall they be unto you.
^" x^nd their meat-offering, fine flour mingled with oil ; three
tenth parts shall ye make readj/ for a bullock, and two tenth parts
for a ram. ^' A several tenth part shalt thou make readg for one
lamb, tlirougliout tlie seven lambs. ^^ And one goat-buck for a
sin-offering, to make atonement for you.
""^^ Beside the burnt-offering of the morning, which is for a con-
Ver. 13. — a several tenth part,]
Heb. a tenth part a tenth part, that is, for
every one a tenth part; or, (as Moses ex-
plaiueth it in Num. xxix. 4,) 'one tenth part
for one lamb.' So after in ver. 21, 29, and
chap. xxix. 10, 15. With oil,] With the
fourth part of an hin of beaten oil, as was de-
clared in ver. 5. But when there was an ephah
of flour for a meat-ofleiing, there was 'an
hin of oil to an ephah,' Ezek. xlvi. 5, 7, 11.
Ver. 15. — For a sin-offerixg,] In Gr.
for sin; this was to make atonement for
them, ver. 22, tiie law for sin-ofli;rings was
given in Lev. iv. And whereas some sin-
oiieriiigs were eaten by the priests, and others
(whose blood was carried into the holy place)
were not eaten, but burnt without the camp,
Lev. vi. 26, 30, of this the Hebs. say, " The
odering (or doing) of the sin-oflei-ings at the be-
ginnings of the months, and at tlie solemn feasts,
is like the ofl'ering of the sin-ollering that is
eaten," Maim, in Tamklin, chap. vii. sect. 2.
Ver. 16. — The first month,] Called of
the Hebs. Abib, and ]\Usa?i; it answerelh in
part to that which we call March: see the
riotes on Exod. xii. 2; Lev. xxiii. 5.
Vr,R. 17. — The feast,] Of unleavened
takes, as is expressed in Lev. xxiii. 6. The
passover was a figure of ' Christ our Pass-
over,' to be sacrificed for us: the unleavened
cakes signified 'sincerity and truth,' witli
which we should 'keep the feast,' I Cor. v.
7, 8. See the annot. on Exod. xii. 15.
Ver. is. — Any .servile work,] Heb.
ant/ work of service: it meaneth any work
save about tiiat which men should eat ; that
only was to be done of them, Exod. xii. 16.
See the notes there, and on Lev. xxiii. 7.
Ver. 19. — Two bullocks, &c.,] The
same sacrifices, and so many as were offered
at the new-moons, ver. 11. Tlie meat and
drink-offerings also were the same, ver. 12,
13, 20, 21. But Ezekiel prophesieth of a
change, how at the passover on the fourteenth
day, the prince should prepare ' for himself,
and for all the people of the land, a bullock
for a sin-offering. And the seven days of the
feast (of unleavened cakes) he should prepare
a burnt-offering to the Lord, seven bullocks,
and seven rams perfect, daily the seven days;
and for a sin-olTering, a goat-buck of the
goats daily.' The meat-offerings also should
be increased ; ' an ephah for a bullock, and an
ephah for a ram, and an hin of oil for an
ephah,' Ezek. xlv. 22—24.
Ver. 22. — A sin-offering,] Of it the
Hebs. say, " it was eaten in the second day of
the passover, which was the sixteenth day of
(the first month) Nisan," Maim, in Tamidin,
chap. vii. sect. 3. See before on ver. 15.
Ver. 23. — Beside the burnt-offering,]
The daily sacrifice appointed in ver. 3, unto
148 NUMBERS.
tiiiual burnt- offering, ye shall make ready these. ^^ After tliis
manner ye shall make ready for every day, seven days, the bread of
tlie f^re-offering of a savour of rest unto Jehovah : it shall be made
ready, beside the continual burnt- offering, and his drink-offering.
^' And in tlie seventh day ye shall have a convocation of holiness,
ye shall not do any servile work.
^^ And in the day of the first-fruits, when ye offer a new meat-
offering unto Jehovah after your weeks, ye shall have a convoca-
tion of holiness, ye shall not do any servile work.
" And ye shall offer a burnt-offering for a savour of rest unto
Jehovah; two bullocks, younglings of the herd, one ram, seven
he -lambs of the first year. ^^ And their meat-offering, fine flour
mingled with oil ; three tenth parts for one bullock, two tenth parts
for one ram. ^^ And several tenth part for one lamb throughout
tlie seven lambs.
^° One goat-buck of the goats, to make atonement for you.
^' Ye shall make them ready, beside the continual burnt-offering,
and his meat-offering ; perfect shall they be unto you, and tlieir
drink-offerings.
which these sacrifices fore-mentioned were Heb. which usually signifleth in your weeks,
added. And beside all these, there was the is here to be interpreted after: see the an-
lamb, for a burnt-oflering, which was sacri- not. on Exod. ii. 23.
ficed with the wave sheaf or omer, as was Veb. 27. — Two bullocks,] These and
commanded in Lev. xxiii. 10—13. the rest following are here added to the feast,
Ver. 25. — The seventh day,] ^yhich over and beside those « seven lambs, one biil-
was the last day of the feast of unleavened lock, and two rams,' which were offered with
cakes; and in tliis day it is said, there should the first-fruits, Lev. xxiii. 18, as is showed
be ' a feast to Jehovah,' Exod. xiii. 6, called in the annot. there; and 'beside the con-
here ' a convocation of hdliness,' or holy as- tinual burnt-offering,' or daily sacrifice, as
semhly. So in Exod. xii. IG; Lev. xxiii. 8. after followeth in ver. 31.
Ver. 26.— Day of the first-fruits,] Ver. 31. — And their drink-offerings,]
Called Pentecost, Acts ii. 1, ' the feast of This seemeth to be referred not only to the
harvest,' Exod. xxiii. 16, 'the feast of weeks, former, ye shall make them ready, but also
of the first-fruits of wheat harvest,' Exod. to the latter, they shall be perfect: that as
xxxiv. 22. A NEW meat-offering,] Called the beasts, flour and oil, were to be perfect,
so in respect of the former ofiered at the unblemished, sound and sweet ; so the wine
passover: the law for this was given in Lev. for drink-offerings should likewise be perfect,
xxiii. 16. After your weeks,] After the (as he called it strong wine, in ver. 7,) not
seven weeks, or Why days, which the Israel- dead, sour, mixed with dregs or lees, or
ites were commanded to number unto them otiierwise corrupted. See the annot. oji
from the passover, Lev. xxiii. 15, 16. The Gen. iv. 4.
CHAP. XXIX.
1 . The offerings at the feast of trumpets on the first day of the
seventh month ; 7. at the day of affecting their souls, rvMch was the
tenth day of the seventh month ; 12. and on the eight days of the feast
of tabernacles, which hegan on the fifteenth day of the seventh month.
'And in tlie seventh month, in the first day of the monti), ye
CHAP. XXIX.
149
shall have a convocation of holiness ; ye shall not do any servile
work: a day of blowing of trumpets shall it be unto you. ^And
ye shall make j-eady a burnt- offering for a savour of rest unto .Je-
hovali, one bullock, a youngling of the herd, one ram, seven lie-
lambs, of the first year, perfect. ^ And their meat-offering shall be
of fine flour mingled with oil; three ienih parts for a bullock, two
tenth parts for a ram. * And one tenth part for one lamb, through-
out the seven lambs. ^ And one goat-buck of the goats for a sin-
offering, to make atonement for you.
•^Beside the burnt- offering of the month, and his meat-offering,
and the continual burnt- offering, and his meat-offering, and tlieir
drink- offerings according to their manner, for a savour of rest ; a
fire -offering unto Jehovah.
^ And in the tentli day of this seventh month ye shall have a
convocation of holiness, and ye shall afflict your souls ; ye shall
not do any v/ork. * And ye shall offer a burnt-offering unto JeJio-
V ah for a savour of rest; one bullock, a youngling of the herd,
one ram, seven he-lambs of the first year, perfect shall they be
unto you. " And their meat-offering shall be of fine flour, mingled
with oil ; three tenth parts for a buliock, two tenth parts for one
Ver. I.. — The SEVENTH month,] Called
in 1 Kings viii. 2, 'the month Ethanim,' of
the Hebs. commonly Tisri; of us Septem-
ber. This month was 'the going out of the
year,' Exod. xxiii. 16, and ' the revolution of
the year,' Exod. xxxiv. 22, for then the old
year went out, and the new began, as touch-
ing the jubilees, Lev. xxv. 9, 10, and other
civil afl'airs: but by reason of Israel's coming
out of Egypt in Abib, or March, that month
was made mito them * the first of the months
of the year,' Exod. xii. 2. So the ecclesias-
tical feasts were reckoned after this order;
and that which had been the first month, is
here and usually called the seventh. The
FIRST DAY,] Heb. the one day; of which
phrase see Gen. i. 5. Blowing of trum-
pets,] Of this rite, see Lev. xxiii. 24, and
the annot. there.
Ver. 2. — Savour of rest,] Which the
Gr. translateth, of sweet smell; the Chald.
to be accepted with favour before the Lord.
See Gen. viii. 21. One bullock,] At
every new-moon they were to ofler ' two bul-
locks, one ram, and seven lambs,' Num.
xxviii. 11; the same were to be offered at
this new-moon, aiid this one bullock, one
ram, and sevin lambs, &c. here mentioned,
were added over and ' beside the burnt-ofler-
ing of the month,' as is after expressed in
ver. 6. So this day they sacrificed three
bullocks, two rams, and fourteen lambs for
burntofierings, and two goats for sin, besides
the two lambs for tiie daily oblation. For as
the solemnity was greater, by reason of the
blowing of the trumpet', (which figured the
preaching of repentance and belief in Christ,
Is. Iviii. 1 ; Mark i. 1 — 4,) so their service/
and thankfulness unto God was to be testified
by the more sacrifices. And if this new-
moon fell to be on the Sabbath, then besides
all the former oblations, they offered also the
t" 0 lambs, which were added for the Sabbath,
Num. xxviii. 9, 10. The order of offering
is said to l)e thus; "After the daily morning
sacrifice was oflered, the addition of the Sab-
bath was first, and after that, the addition of
the new-moon; and after it, the addition of
this good day (or feast,)" Maim, in Tamidin,
chap. ix. sect. 2.
Ver. G.— Their manner,] Heb. their
judgment, that is, the law and ordinance pre-
scribed of God. So in ver. IS, 21, 24, &c.
Under this word manner or judgment, the
Hebs. understand the order a\so here set down :
for whereas sometimes the sin-oflering was of-
fered first, before the burnt-offering, Lev. v.
7, 8, 10, " in the oblations of the feast (they
say^ it was not so, but they offered according
to the order that is written, as it is said,
' According to their manner.' As, first the
bullocks, and after them the rams, and after
them the lambs, and after them the goat-
burks, although the goat-bucks were sin-of-
ferings, and all those before them were burnt-
ofierings," Maim, in Tamidin, chap. ix.
sect. 7.
Ver. 7. — The tenth day,] Which was
150
NUMBERS.
ram. ^" A several tenth part for one lamb, throughout the seven
lambs. '' One goat-buck of the goats, for a sin-offering, beside the
sin-offering of atonements, and tlie continual burnt- offering, and
the meat-offering of it, and their drink-offerings.
'^ And in the fifteenth day of the seventh month ye shall have a
convocation of holiness; ye shall not do any servile work, and ye
shall festivally keep a feast unto Jehovah seven days. '^ And ye
shall offer a burnt- offering, a fixe-offering for a savour of rest unto
Jehovah; thirteen bullocks, younglings of the herd, two rams,
fourteen he-lambs of the first year, tliey shall be perfect. '* And
their meat-offering shall be of fine flour, mingled with oil ; three
tenth parts for one bullock, throughout the thirteen bullocks ; two
tentli parts for each ram, of the two rams. '^ And a several tenth
part for one lamb, tluoughout the fourteen lambs.
"^ And one goat-buck of the goats for a sin-offering, beside the
continual burnt-offering, his meat-offering, and his drink-offering.
' the day of atonements,' Lev. xxiii. 27,
called ' the fast,' Acts xxvii. 9. 'i'he man-
ner of atonement, and the servii'e on that
day, is described at large in Lev. xvi. Af-
flict YOUR sotJLS,] With fasting and absti-
nence: see the annot. on Lev. xvi. 29.
Ver. 11. — Beside the sin-offering of
ATONEMENTS,] That goat-buck, whose blood
was carried into the holy place, and the body
burned without the camp. Lev. xvi. 9, 29, be-
sides it, this sacrifice here commanded was to
be offered, and besides the daily burut-ofiering.
" On atonement day, they offer an addition
according to the addition of the beginm'ng of
the year, [which was the first day of the
seventh month, foie-mentioned in ver. 1, 2,]
a bullock and a ram, and this ram is called
the people's ram ; and seven lambs, all of
them for burnt-offerings, and a goat-buck for
a sin-offering, and that was eaten at evening.
Moreover the congregation offered a goat-
buck for a sin-offering which was burnt, the
fellow whereof was sent away for a scape-
goat," (Lev. xvi. 9, 10,) Maim, in Tami-
din, chap. x. sect. 12. This atonement was
a lively figure of our reconciliation unto God,
by the death of Christ, (as is showed on Lev.
xvi.) the afflicting of their souls figured re-
pentance and humiliation for sins, with our
fellowship in the afllictions of Christ, Rom.
vi. 3, 4, 6; 1 Pet. ii. 21. The sacrifices
added here, signified the faith that God's
people should have in Christ sacrificed, and
thankfulness unto God therefore, 1 John ii.
1, 2; Heb. x. 10, 19, &c. ; Rom. xii.
1, 2.
Ver. 12. — The fifteenth day,] When
the feast of booths, or of tabernacles did be-
gin, which lasted seven days. Lev. xxiii. 34
— 36, &c., the signification of which feast is
showed in the aruiot. on that place.
Ver 13. — Thirteen bullocks,] Whereas
at the other feasts foie-mentioned, they of-
fered but two bullocks, one ram, and seven
lambs in a day; at this, they were to olTer
thirteen bullocks, two rams, and fourteen
lambs; both because the solemnity was
greater, and at this time they had gathered
in their corn and wine, and had seen the
blessing of God in all their increase, and in
all the works of their hands, Deut. xvi. 13,
15; therefore the Lord required more sacri-
fices in sign of thankfulness. But Ezekiel
prophesying of the days of Christ (under
whom we keep this feast in spirit and truth,
Zech. xiv. 16 — 19,) appointeth like sacrifices
as were to be ofl'ered at the passover; as that
the prince should prepare seven bullocks and
seven rams daily for a burnt-oflering, &c.
Ezek. xlv. 23, 25.
Ver. 17. — Twelve bullocks,] In every
of the seven days of this feast, one bullock is
abated, as on the second day twelve, on the
third day eleven, ver. 20, on the fomth day
ten, ver. 23, and so furward, till on the
seventh day they were to ofi'er seven bullocks,
ver. 32, (all which, in seven days amounted
to seventy bullocks) but the rams and lambs
were every day alike. By this diminishing
of one bullock every day, the Holy Spirit
might teach their duty to grow in grace, and
increase in sanctification: that their sins de-
creasing, the number of their sacrifices
(whereby atonement was made for their sins)
should also decrease daily. Or it might sig-
nify a diminishing and wearing away of the
legal offerings, to lead them unto the spiritual
and reasonable service, by presenting their
CHAP. XXIX. 151
" And in the second day, twelve bullocks, younglings of the
lierd, two rams, fourteen he-lambs of the first year, perfect.
'* And their meat-offering and their di-ink-ofterings, for the bul-
locks, for the rams, and for the lambs, by the number of tliem ac-
cording to the manner. ^^ And one goat-buck of the goats for a
&m-offering, beside the continual burnt- offering, and the meat-offer-
ing tJiereof, and their drink-offerings.
^" And in the third day, eleven bullocks, two rams, fourteen he-
iambs of tlie first year, perfect. ■^' And their meat-offering and
their drink-offerings, for the bullocks, for the rams, and for the
lambs by the number of them, according to the manner. ^^ And
one goat-buck yo;- a sin-offering, beside the continual burnt-offer-
ing, and his meat-offering, and his drink-offering.
^^ And in the fourth day, ten bvillocks, two rams, fourteen he-
lambs of the first year, perfect. ^* Their meat-offering, and their
drink-offerings, for the bullocks, for the rains, and for the lambs,
by the number of them, according to the manner. ^^ And one
goat-buck of the goats for a sin-offering, beside the continual
burnt-offering, his meat-offering, and his drink-offering.
^^ And in the fifth day, nine bullocks, two rams, fourteen he-
lambs of tlie first year, perfect. ^' And their meat-offering, and
their drink-offerings, for the bullocks, foi the rams, and for the
lambs, by the number of them, according to the manner. ^ And
one goat-buck for a sin-offering, beside the continual burnt-offer-
ing, and his meat-offering, and his drink-offering.
^' And in tlie sixth day, eight bullocks, two rams, fourteen he-
lambs of the first year, perfect. ^° And their meat-offering, and
their drink-offerings, for tlie bullocks, for tlie rams, and for the
lambs, by the number of them, according to the manner. ^' And
one goat-buck ^or a sin-offeri7ig, beside tlie contiiuud burnt offer-
ing ; his meat-offering, and his drink-offering.
^^ And in the seventh day, seven bullocks, two rams, fourteen
he-lambs of the first year, perfect. ^^ And their meat-offering,
and their drink-offerings, for the bullocks, for the rams, and for
the lambs, by the number of them, according to the manner.
^* And one goat-buck for a sin-offering, beside the continual
burnt-offering, his meat-offering, and his drink-offering.
^^ In the eighth day ye shall have a solemn assembly; ye shall
not do any servile work,
own bodies a living sacrifice, holy, acceptable selves; whether they were the oblations of
unto God, Rom. xii. 1. the congregation, or the oMations of a parti-
Veb. 18. — And for the lambs,] The cular person " Maim, in Tamidin, chap. x.
Hebs. say, "that the meat and drink-offerings sect. 15.
of these several sacrifices, were never to be Veb. 35. — In the eighth d.iy,] Chazku-
mixed together, but the meat and drink-of- ni here observeth, " that it is not said (as
ferings of the bullocks were by themselves, was of the former days) And in the eighth
and the meat and drink-uflerings of the rams day; to teach that it was a good day (or
by themselves, and of the Iambs by them- ftast) by itself." A solemn assembly,]
152
x\ U M ]^ E R S.
'^ And ye sliall offer a burnt-ofFering, a ^re -offering for a savour
of rest unto Jehovah; one bullock, one ram, seven he-lambs of
the first year, perfect. ^' Their meat-offering, and their drink-
offerings, for the bullock, for the ram, and for the lambs, by the
number of them, according to the manner.
^** And one goat-buck for a sin-offering , beside the continual
burnt-offering, and his meat-offering, and liis drink-offering.
^^ Tliese things ye shall do unto Jehovah in your solemn feasts,
beside your vows, and your voluntary offerings, for your burnt-
offerings, and for your meat-offerings, and for your drink- offerings,
and for your peace-offerings. ^" And Moses spake unto the sons
of Israel, according to all that Jehovah commanded Moses.
Or, general assembly: see the notes on Lev.
xxiii. 36.
Ver. 36. — One bullock,] Though this
was the last, and ' the great day of tlie feast,*
John vii. 37, yet were the sarriflces fewer
than on any other day; as if God would call
them fiom the multitude of outward ohlations
to his spiritual worship, as is noted on ver.
17. And our Saviour on that day called the
people from their many carnal observations,
(some whereof are noted on Lev. xxiii. 40,)
unto himself, to drink the waters of his
Spirit, John vii. 38, 39.
Ver. 39. — Beside your vows, &c.] Of
the difference between vows and voluntary-
ofierings, see the annut. on Lev. vii. 16.
The sacrifices fore-mentioned, the congrega-
tion of Israel was bound to offer, every thing
in his day: but all men as they had either
vo«ed, oi- voluntary would, brouglit their sa-
crifices at the feasts, (especially peace-offer-
ings, which the owners did eat before the
Lord) that according to the blessing of God
upon them, they, their children and their
servants, the Levites, the stranger, the fa-
therless and the widow with them, might eat
and drink, and rejoice before the Loid, Deut.
xvi. 10, 11, 14, 15. The truth and mean-
ing of all which solemnities are now fulfilled
unto us by Christ, who by one offering of
himsL'lf, hath reconciled us unto God, and
wrought our eternal redemption, and hath
given us of his Spirit, whereby we know
that he abideth in us, and hath placed in ns
the kingdom of God, which consisteth in
righteousnes?, and peace, and joy in the Holy
Spirit: ' that by him we should ofler the sa-
crifice of praise to God continually, that is,
the fruit of our lips, confessing to his name,
and should not forget to do good, and to com-
municate, for with such sacrifices God is well
pleased,' Col. ii. 16, 17; Heb. ix. 12, 26,
28: 1 John iii. 24; Rom. xiv. 17; Heb.
xiii. 15, 16.
CHAP. XXX.
1 . The Lord commandeth that men's vows or oaths he not profaned,
hut kept. 3. A maid in her father's house, the father hath power to es~
tahllsh her vow, or to disannul it. 6. Likewise a married woman is in
her hushand's power, he may confirm or disannul her vow, in the day
that he heareth it. 9- But the vows of a widow, or divorced woman,
are to stand. 10. Aii explanation of the case between man and wife,
concerning vows or oaths.
' And Moses spake unto the lieads of the tribes, concerning tlie
sons of Israel, saying, This is the thing which Jehovah com-
2 5 5 Here beginneth the forty-second lec-
ture of the law: see Gen. vi. 9.
Ver. 1 — The heads,] That is, as tlie
Gr. translateth, the rulers (or princes) e/
CHAP. XXX.
153
nianded. ^ A man, when he shall vow a vow unto Jehovah, or
swear an oath to bind a bond upon his soul, he shall not profane
his word, he shall do according to all tliat proceedetli out of liis
mouth. ^ And a woman, when slie shall vow a vow unto Jehovah,
and bind a bond in her father's liouse in her youth : * And lier fa-
ther hear hei- vow and her bond, whicli she hath bound upon her
soul, and her fatlier shall hold his peace at licr ; then all her
vows shall stand, and every bond which she hath bound upon her
soul shall stand. ^ And if her father disannul her in the day tJiat
the tribes. In the two former chapters were
laws for necessary duties commanded: here
followeth the law for voluntary things, which
people having by vow or oath taken upon
them, were bound to perform. Concerning
THE SONS,] Or, to the sons of Israel ; or as
the Gr. joineth it with the former, the princes
of the tribes of the sons of Israel. It was
spoken by Moses to the princes, that by them
it might be orderly communicated unto the
people; as in Exod. xii. 3, 21 ; iv. 29 ; also
that the governors should look unto the people
for the performance of their religious pro-
mises. The thing,] Heb. the word.
Ver. 2. — A vow, J A religious promise to
the Lord. Of a vow, and how it differed
from a voluntary gift, see the annot. on Lev.
xxvii. 2 ; vii. 16 ; and of an oath, see the
notes on Lev. v. 1, 4. And that alms pro-
mised for the poor, is comprehended also
under the name of vows, is showed on Deut.
xxiii. 21. A BOND upon his soul,] That
is, to bind his soid (or himself) with a bond.
Hereupon is that manner of speech, ' Thy
vows are upon me, O God,' Ps. Ivi. 12.
Not profane his word,] Not violate or
break his promise, but shall have an holy care
to keep it. A like phrase is of ' profaning a
covenant,' in Ps. Iv. 20 ; Ixxxix. 34. And
as vows might not be broken, so neither
might they be delayed, Deut. xxiii. 21.
All that proceedeth out of his mouth,]
That is, every word of his, as the phrase is
opened in Luke iv. 4, from Deut. viii. 3.
This is to be understood of good and lawful
vows, and such as are in a man's power to
perform: for impossible vows are to be re-
pented of, and wicked vows or oaths are not
to be kept, but broken, Acts xxiii. 21, &c.
Ver. 3. — And bind a bond,] To wit,
' upon her soul,' as in ver. 4, that is, bound
herself tvith a bond. And may here be
used for or (as it is often, and as the Gr. here
translateth, or determine a determination)
to imply either a vow to sanctify any thing
to the Lord, or a bond to restrain herself
from something, as by afllicting her soul, or
abstinence, as in ver. 13. In her father's
house,] She abiding there, and being under
Vol. ir.
his power. The Hebs. (as Sol. Jarchi on
this place) by house, do understand power,
saying, " under the power of her father,
though she be not in his house.'' In her
youth,] Youth diflereth from childhood, for
in her youth she understandeth what a vow is,
whereof in childhood she is ignorant. The
Heb. canons have limited the time both for
men and women, thus : " A young man that
is a son of twelve years and one day, and a
young woman that is a daughter of eleven
years and one day, which do swear or vow,
either vows of binding (or restraint,) or
vows of sanctifying (any thing to the Lord,)
they do examine them, and ask questions of
them. If they know to whose name they
have vowed, &c. then their vows are stab-
lished : but if they know not, then is there
nothing in their vows or words. And this
examination is necessary all that year, which
is the twelfth year for a young maid, and the
thirteenth year for a young man. Before
this time, although they say, we know to
whose name we have vowed, their vows are
no vows. But after this time, when the son
is a son of thirteen years and one day ; and
the daughter is a daughter of twelve years
and one day ; although they say, we know
not to whose name we have vowed ; their
words are established, and their vows are
vows, &c. And this is the time of vows
spoken of in every place : for as much as they
are come to the years of great (or aged) per-
sons, their vows are stablished," Maim, torn,
3, treat, of voivs, chap. xi. sect. 1, 3, 4.
Ver. 4. — Hold his peace at her,] Or,
keep silence at it: though he do not by
words approve, yet by silence he seemeth to
consent, therefore her vow standeth firm.
Shall stand,] That is, shall be stable,
firm and sure; as the field which Abraham
bought, was said to stand, when by sale it was
sure, Gen. xxiii. 17, 20. So one's counsel or
word is said to stand, when it abideth fii m,
Prov. xix. 21; Is. xiv. 24; xl. 8; Jer. xliv.
29.
Ver. 5. — Disallow her,] Or, disalloto
(mdlify) it, to wit, her vow: so after. The
D.w th.it he heareth,] Whether it be iu
loi
NUMBERS.
lie heareth, not any of her vows or of Iier bonds which she liath
bound upon lier soul shall stand : and Jehovah will mercifully for-
give her, because her father disallowed her. ^ And if having she
have an husband, and her vows be upon lier, or the utterance of
lier lips, wliich she hath bound upon her soul ; ' And her husband
liear, and hold his peace at her in the day that he heareth: then
lier vows shall stand, and her bonds wliich she hath bound upon
her soul shall stand. ® But if in the day that her husband heareth
he disallow her, then he shall make void her vow which is upon
her, and the utterance of her lips which she hath bound upon her
soul ; and Jehovah will mercifully forgive her. ^ But the vow of
a widow, and of her that is put away, whatsoever she hath bound
upon her soul shall stand upon her. " And if she vowed in her
husband's house, or bound a bond upon her soul with an oath:
" And her husband heard, and held his peace at her, and disallowed
her not; then all her vows shall stand, and every bond which she
the day that she vowed, or many days after
that her father heareth of it. "If she vow
and wait many days, and afterwards her father
or her husband hear of it, then he may break
it in the day that he heareth, &c. as it is
said, ' lu the day that he heareth, and not in
the day tliat she voweth only,' " Maim, in
voivs, chap. xii. sect. 16. Will mercifully
FORGIVE IIER,] In Gr. will purge (or cleanse)
her : her sin in vowing, (wlien she was not
in her own power, but in her father's) shall
be forgiven: but she may not perform her
vow, which by her father's authority is dis-
annulled. So for her husband in like sort,
ver. 12.
Ver. 6. — If having she have a hus-
band,] Heb. if being she be to a man; that
is, if she be at all married. Or the ut-
terance OF HER LIPS,] Or, pronunciation,
that which she hath pronounced, or distinctly
uttered, to wit, by oath, as appeareth by the
word or, which distinguisheth it from her
VOWS: and by that which followeth, 'which
she hath bound upon her sou!,' that is, by
oath, as in ver. 2, 10. So the pronouncing
with the lips, is joined with swearing, in
Lev. V. 4, and Chazkuni here saith, "the
pronunciation is not (meant) but of an oath."
Ver. 8. — He disallow her,] Or, dis-
allow it, that is, signify his disallowance of
her vow or oath. The Hebs. say, " A man
maketh void, or establisheth the words of his
wife, or of his daughter in any language, al-
though she know it not ; for it is not of ne-
cessity ihat the woman should hear the mak-
ing void, or the establishment, &c. He that
maketh void the words of his daughter, or of
his wife, it is necessary that he utter it with
his lips; and if he make it void in his heart
(only) he doth not make it void:" Maim, in
voivs, chap. xiii. sect. 1, 7.
Ver. 9. — Put away,] To wit, /row her
husband, as is expressed in Lev. xxi. 7,
that is, divorced. Shall stand,] She is to
peiform her vow; and this (as the Hebs.
think) though she be afterward married. As,
" A woman which hath no husband, and
which is not under her father's power, if she
say, Lo (such) flesh be unlawful to me after
thirty days, and she be married within thirty
days; although at the time when the vow be-
ginneth, she be under the power of a husband,
he cannot make it void ; because at the time
of the vow (making) she was not under his
power. And of this it is said (in Num.
XXX. 9,) ' But the vow of a widow, and of
her that is put away,' " &c. Maim, in vows,
chap. xiii. sect. 16.
Ver. 10.' — In her husband's house,]
After that she is married, and in her hus-
band's power. But what if she were be-
trothed only, and remained yet in her father's
house? Of this case the Hebs. say, "A
maid that is betrothed, none can make her
vow void, but her father and her husband
jointly together. And if the one of them
alone do make it void, it is not made void.
If her espoused husband die, she returneth
into the power of her father: and whatsoever
she voweth, her father may make it void, as
before her espousals. If her father die after
that she is betrothed, and she make a vow
after his death, her husband cannot make it
void ; for an husband maketh not the vows of
his wife void, until she be come into the
wedding chamber, (or married,)" Maim, in
vows, chap. xi. sect. 9, 10
Ver. 11. — Shall stand,] She is to keep
CHAP. XXX.
155
hath bound upon lier soul sliall stand. '- But if her husband hath
utterly made them void in the day that lie heard, wliatsoever pro-
ceeded out of her lips concerning her vows, or concerning the bond
of her soul, shall not stand ; lier husband liath made them void,
and Jehovah will mercifully forgive her. '^ Every vow, and every
oath of bond to afflict the soul, her husband may establish it, and
her husband may make it void.
" But if lier husband altogether hold his peace at her from day
to day, then he establisheth all her vows, or all her bonds, which
are upon her : he establisheth them, because he held his peace at
her in the day that he heard them. '* But if he shall utterly make
them void, after that he hath heard them, then he shall bear her
iniquity. ^'^ These are the statutes, which Jehovah commanded
Moses, between a man and his wife, between a father and his
daughter, in her youth, in her father's house.
her vow, though after her husband's death.
"A young woman, whom her father hath
given ill marriage, if she become a widow,
or be divorced after marriage, io she is as an
orphan while her father livetli, and her father
cannot make her vows of none effect, al-
though she be yet but a young woman,"
Maim. ibid. sect. 25.
Ver. 12 Hath utterly made XHEiM
VOID,] Or, hath any ways made them void;
Heb. making void hath made them void:
so in ver. 15.
Veb. 13. — Oath of bond,] That is, bind-
ing oath, or, bo7id confirmed with an oath.
To afflict the soul,] By abstinence, fast-
ing, &c. See the notes on Lev. xvi. 29.
This seemeth to be added for amplification,
rather than limitation or restraint: howbeit,
the Hebg. from hence gather, that although
the father may disannul all his daughtei-'s
vows, of wliat sort soever, yet the husband
hath not power to disannul the vows of his
wife, unless they be of this sort, to wit, vows
or bonds to afflict the soul, &c. Sol. Jarchi
on Num. xxx., and Maim, in vows, chap,
xii. sect. 1. May establish it,] Or, may
make it stand, shall confirm it. Some
understand these words to be a command-
ment, and translate thus, let her husband
establish it, or let her husband make it void,
to wit, out of hand, and let him not defer it
till afterward.
Ver. 14. — Altogether hold his peace,]
Heb. holding his peace shall hold his peace,
(ur keep silence ) From day to day,] And
do not disannul it the same day that he hear-
eth it.
Ver. 15. — Shall utterly make them
VOID,] Or, shall any tcays make them of
none effect: see this phrase in ver. 12.
Shall bear her iniquity,] That is, shall
bear the punishment of her iniquity; God
will require her sin at his hand. " P'lom
hence we learn (saith Sol. Jarchi) tliat he
which is a cause of scandal (or ollence) unto
his neighbour, shall come in his stead unto al'
punishments."
CHAP. XXXI.
I . The Israelites are commanded io take vengeance on the Midianites.
5. Twelve thousand of the tribes of Israel, with Phinehas the priest,
are sent to war. 7. They slay all the males, and tlie five kings of Mi-
dian, and Balaam the son of Beor. 9. They take the women and chil-
dren captives, and the spoil of their goods and cattle, and hum their
cities. 13. Moses is wroth with the officers for saving the women alive.
19. How the soldiers with their captives and spoil are to be purified. 25.
The proportion whereby the prey is to be divided. 28. The tribute levied
156
NUMBERS.
unto the Lord of the divided prey, and given to the priests and Levites.
48. The captains of Israel numbering their soldiers, 7mss not a man,
and, therefore, give a voluntary oblation unto the treasury of the Lord.
' And Jehovah spake unto Moses, saying, - Avenge the ven-
geance of the sons of Israel upon the Midianites : afterward shalt
thoa be gathered unto thy people. ^ And Moses spake unto the
people, saying. Arm ye some men of yourselves unto the war, and
let them be against Midian, to render the vengeance of Jehovah
upon Midian. * A thousand of a tribe, a thousand of a tribe, of
all the tribes of Israel, shall ye send to the war, * So there were
delivered of the thousands of Israel, a tliousand of a tribe, twelve
tliousand armed ^r war. ^ And Moses sent them, a thousand of a
tribe, to the war : them and Phinehas the son of Eleazar the priest
Ver. 1. — Avenge the vengeance,] Or,
revenge the revengement of the sons of Israel,
that is, take vengeance for the Israelites'
wrong and injury upon the Midianites, wlio
vexed Israel with their wiles, and beguiled
them in the matter of Peer, Num. xxv. 17,
18. The Lord, to whom vengeance and
recompence belongeth, Dout. xxxii. 35 ; (and
would not therefore have men avenge them-
selves, Rom. xii. 19 ;) commandeth this
vengeance for his people's sake, many of
whom he had formerly slain for sinning with
the Midianites, Num. xxv. 9 ; and now
turneth his hand against their enemies, be-
cause he is ' the avenger of all such,' 1 Thess.
iv. 6. Therefore he calleth it here, ' the
vengeance of the sons of Israel ;' but Moses
calleth it ' the vengeance of Jehovah,' ver.
3. And the commandment is given to Mo-
ses the magistrate, the minister of God, a
revenger to execute wrath upon evil doers,
Rom. xiii. 4. Midianites,] In Gr, Ma-
dianites, the posterity of Midian the son of
Abraham, by his wife Keturah, Gen. xxv.
1, 2. Why these were now punished rather
than the Moabites (their partners in sin,) is
touched on Num. xxv. 17. G.^thered
UNTO THY people,] That is, die and be buri-
ed : see the annot. on Num. xx. 24 ; and
Gen. xxv. 8.
Ver. 3. — To render,] Or, to give the
vengeance of Jehovah, which phrase the apos-
tle useth in 2 Thess. i. 8, ' giving (or ren-
dering) vengeance on them that know not
God.' That which in ver. 2, was called
' the vengeance of the sons of Israel,' is here
named, ' the vengeance of the Lord,' as be-
ing executed by his word, and for the injiny
done unto him ; for he that toucheth his peo-
ple, toucheth the apple of his eye, Zech. ii.
8. The Chald. here expoundeth it, ' the
vengeance of the people of the Lord.'
Ver. 4. — A thousand of a tribe, a
THOUSAND,] That is, of every tribe a thou-
sand, in all twelve thousand, ver, 5 ; which
was but a small company in respect both of
the six hundred thousands of Israel, Num.
xxvi. 51 ; and of the nation of the Midian-
ites, governed by five kings, ver. 8. But
' there is no restraint to the Lord, to save by
many, or by few,' 1 Sam. xiv. 6. And this
small number was chosen, that the victory
might be acknowledged the Lord's ; as after
this, he said unto Gideon, ' the people that
are with thee are too many for me to give
the Midianites into their hands, lest Israel
vaunt themselves against me, saying, Mine
own hand hath saved me,' Jiidg. vii. 2,
Ver. 5. — There were delivered,] In
Chald. there were chosen in Gr. tkei/ 7mm-
bcred.
Ver. 6 Phinehas,] The zealous priest,
who had formerly slain Cozbi the prince's
daughter of Midian, Num. xxv. 7 — 15.
Holy instruments,] Heb. iyistnimefits (or
vessels) of holiness : herel)y the ark and
things belonging thereto may be meant, as
appeareth by Num. xiv. 44. Or, because
the ark was but one, and he speaketh here of
more instruments, the trumpets may be un-
derstood: and so to read it, the holy instru-
ments, that is, the trumpets, &c. for a7id is
sometimes used by way of explication for that
is, or to tuit, as is noted on Gen. xiii. 15.
But to understand hereby the Urim and
Thummim, or golden plate (as some do) is
improbable, because they were not in the
hand of Phinehas, but of Eleazar, who was
the high priest. Num. xxvii. 21 ; xx. 26.
Trumpets of alarm,] To blow an alarm,
that they might be remembered before the
Lord their God, and saved from their ene-
mies, according to the law and promise in
Num. x. 9; and practised in ages following,
CHAP. XXXI.
157
to the war; and the holy instruments and the trumpets of alarm in liia
hand. ' And tliey warred against Midian, as Jehovah commanded
Moses, and they killed every male. " And they killed the kings
of Midian, beside those that were slain of tliem ; Evi, and Rekem,
and Zur, and Hur, and Reba, five kings of Midian -. Balaam also the
son of Beor they killed with tlie sword. ^ And the sons of Israel
took the women of Midian captives, and their little ones, and took
the prey of all their cattle, and all their flocks, and all their goods.
'" And tliey burnt all their cities in their habitations, and all their
castles with fire. " And tliey took all the spoil, and all the booty
of men and of beasts. '' And tliey brought the captivity, and the
booty, and the spoil, mito Moses, and unto Eleazar the priest, and
unto tlie congregation of the sons of Israel, unto the camp, unto
the plains of Moab, which are by Jordan, near Jericho.
" And Moses and Eleazar tlie priest, and all the princes of the
congregation went forth to meet them without the camp. " And
Moses was wroth with the officers of the host, tlie captains of thou-
2 Chron. xiii. 12, 14, 15. Thus had they
both God's commandment, and the signs of
his presence and aid, to sanctify their expe-
dition.
Ver. 8. — Beside those,] Or, with those
that were slain; for the W^h. gnal, often signi-
fieth with^ as in Exod. xxxv. 22; Lev. xiv 31 ;
Deut. xxii. 6; and elsewhere. Five kings,]
Called elsewhere jirinces and dukes of Sihon,
Josh. xiii. 21. But Sihon the Amorite be-
ing slain before (Num. xxi. 23, 24 ;) these
dukes of his now reigned as kings, and fought
against Israel, and were overcome by faith
which subdueth kingdoms, Heb. xi. 33. The
antichristian Amorite (the beast) hath twice
five, that is, ten kings, as horns on his head,
which make wai- with the Lamb (Christ) and
the Lamb overcometh them, Rev. xvii. 12,
14 ; xix. 19 — 21. Balaam also,] They
killed among (or with) those that were slain
of them, as is expressed in Num. xiii. 22 ;
which also is added in the Gr. version here.
So that either lie stayed with the Midianites,
when he departed from Balak, or returned
from his place unto them, as is noted on
Num. xxiv. 25. And he died not the death
of the righteous, (as he seemed to desire.
Num. xxiii. 10,) but his iniquity was upon
his bones, though he was the terror of the
mighty in the land of the living; yet was he
broken in the midst of the uncircumcised,
and lay with them that were slain with the
sword, as the prophet speaketh of others, in
Ezek. xxxii. 27, 28.
Ver. 10. — Castles,] Or, goodly luild-
ings, or villages : see this word in Gen. xxv.
16. The Chald. here expoundeth it, their
houses of worship or adoration, their temples.
Ver. 12. — The captivity,] That is, the
captives, women and children: see Num.
xxi. 1. So after in ver. 19. The booty,]
Or, the thing taken ; which being here dis-
tinguished from the captives, meaneth the
beasts and cattle, as appeareth by ver. 32,
and 26. The sroiL,] A general word for
things taken in war, Josh. xxii. 8 ; imply,
ing sometimes beasts and cattle also, as in
2 Chron. XV. 11 ; and all other things, as
garments, gold, silver, &c. ver. 20, 22;
Josh. vii. 21 ; 2 Chron. xxviii. 15; victuals,
1 Sam. xiv. 30; and the like. These all
they brought unto the governors and congre-
gation, to be disposed of according to the will
of God, whose the victory was.
Ver. 13. — To meet them,] As Melchi-
sedek king and priest went forth to meet
Abram returning from the slaughter of the
kings, Gen. xiv ; so Moses the king, Elea-
zar the priest, and the princes go forth here
to meet Abraham's children returning from
the slaughter of the kings of Midian. Where-
in the work of Christ (our king and priest)
was figured: who after our spiritual warfare
with the enemies of our salvation, meeteth us
with his gracious Spirit, to sanctify and bless
us, Heb. vii. Also they went out to meet
them, to provide for the cleansing of the sol-
diers, which were polluted by the dead, and
might not therefore come into the camp be-
fore they were purified, Num. v. 2, 3 ; xix.
11—13.
Ver. 14. — The Officers,] Or, the bishops
of the host, as both the Heb. and Greek
words signify: these were the captains, as
after is explained. Moses, who was the
meekest man on earth in his own matters.
NUMBERS.
sands, and the captains of hundreds, whicli came from the battle
of the war. '^ And Moses said unto them, Have ye saved alive
all the females ? "^ Behold, these were to the sons of Israel through
the word of Balaam, (a cause) to commit trespass against Jehovah
in the matter of Peor : and there was a plague among the congre-
gation of Jehovah. '^ Now, therefore, kill every male among the
little ones, and kill every woman that hatli known man, by lying
with a male. '^ But all tlie little ones among the women, that have
not known the lying ivitli a male, keep alive for yourselves. '" And
you, encamp ye witliout tlie camp, seven days, wliosoever hath
killed aw?/ soul, and whosoever hath touched aw2/ slain, purify your-
selves and your captivity, in the tliird day, and in the seventh day.
^^ And purify every garment, and every instrument of skin, and
every work of goat's (hair,) and every instrument of wood.
^^ And Eleazar the priest said unto the men of tlie army whicli
went to the war. This is the ordinance of the law, which Jehovah
is yet observed to have been often angry for
the Loi-d's cause, as is noted on Num. xii.
3. And he was wroth with the officers, be-
cause upoa them lay the charge to direct and
govern the people in the ways of God. Com-
pare Acts XX. 28 ; 1 Pet. v. 2, 3 ; Rev. ii.
1 — 5, &c. The battle of the war,] The
battle ray (or host) of the war : the first word
signifieth warfare, at it is orderly set in array ;
the second meaiieth tiie war, fight, or com-
bat with the enemy
Ver. 16. — The word of Balaam,] The
doctrine of Balaam, as Rev. ii. 14 ; or, (as
the Chald. expoundeth it) the counsel of Ba-
laam ; having reference to that counsel inti-
mated, Num. xxiv. 14. A cause to com-
mit,] Or, an occasion to commit (Heb. to
<)ive) a trespass by fornication and idolatry,
Num. xxv. 1_3. The Gr. translateth to
revolt and to despise the word of the Lord.
The matter,] Heb. the uwrd ; in Gr. be-
cause of Phogor: see Num. xxv. 3, 18.
Ver. 17. — Known man by lving with
A male,] The latter explaiiieth the former,
which sometime is used alone in the same
meaning, as in Gen. iv. 1 ; Luke i. 34. Af-
ter it is said, known the lying tvith a mule :
the like phrases are in Judg. xxi. II, 12.
Ver. 19. — Seven days,] For so long did
the pollution by the dead continue, Num. xix.
11. Any SOUL,] That is, awyper*o?i. Pu-
rify,] With the water of separation, ver.
23 ; the law whereof was given in Num. xix.
Your captivity,] That is, your captives, or
prisoners, as in ver. 12. The Jews hold,
that the heathens are not polluted by the
dead, or with other like legal uncleanness, as
is noted on Num. xix. 14. But in this case,
when heathens are captived by Israelites,
and so become their lawful possession, they
are unclean, and to be purified by proportion
from the law in Gen. xvii. 12, 13. Where-
upon Jarchi here saith, " yourselves and
your captivity, not that heathens do receive
uncleanness, and need to be sprinkled ; but
as you the children of the covenant, so your
captives also which come into the covenant,
and are unclean, have need to be sprinkled."
And in the seventh day,] According to
the law in Num. xix. 19 ; the signification
whereof is showed there.
Ver. 20. — Every garment,] Or, every
cloth : the word implieth not only garments
for man's body, but clothes for other use ; as
in Num. iv. C — 8. Instruments,] Or ves-
sel of his ; whatsoever is made of the skin of
any beast : so after, every instrument (or ves-
sel) of wood. Work of goat's hair,] That
is, thing made of goaf s hair : the word hair
may here be understood, as in Exod. xxv.
4 ; some add, of goat's skins, it may also
mean any other part, as Sol. Jarchi here
saith, it implieth any instrument " of the
horns, and of the hoofs, and of the bones."
Ver. 21. — Which went,] That is, zvhick
had gone ; Ileb. ivhich came: wherefore it
may also be Englished, which came from the
battle : so the Gr. here translateth it; and so
the Heb. word which usually signifieth to, is
by the Holy Spirit in Gr. translated /ro??i or
out of, as in Rom. xi. 26; from Is. lix. 20.
See the like noted on Gen. xxxvi. 6. The
ORDINANCE,] Or, the statute of the lavi ;
which the Gr. calleth Dicaioma, that is, the
just ordinance or righteous statute of the law.
The same word Paul useth in Rom. ii. 26,
' if the uncircumcision (that is, the uncir-
cumcised Gentile) keep the ordinances (or
righteous statutes) of the law ;' and in Rom.
viii. 4, < that the ordinance (the righteous sta-
CHAP. XXXI.
159
commanded Moses. ^^ Only the gold, and the silver, the brass, the
iron, the tin, and the lead ; ^^ Every thing that goetli through tlie
fire, ye shall make it pass through the fire, and it shall be clean ;
nevertheless, it shall be purified with tlie water of separation : and
every thing that goeth not through the fire, ye shall make pass
through tlie water. ^^ And ye shall wash your clothes in the
seventh day, and ye shall be clean ; and afterward ye shall come
into the camp.
^ And Jehovah spake unto Moses, saying, ^^ Take tliou the sum
of the booty of the captivity, of man, and of beast ; thou, and
Eleazar the priest, and the lieads of the fathers of the congregation.
^^ And divide the booty into two parts, between them that took
upon them the war, who went out to battle, and between all the
congregation. ^^ And levy a tribute unto Jehovah, of the men of
tute) of the law might be fulfilled in us.'
So in Heb. ix. 1, ' ordinances of divine ser-
vice.' Here Eleazar the priest declareth to
the people the law which God had command-
ed Moses ; as it was generally the duty of
priests and Levites to teach Jacob God's
judgments, and Israel his law, Deut. xxxiii.
8, 10; Hag. ii. 11, 12; Mai. ii. 7. More-
over the hoifer, with whose ashes the purify-
ing water was prepared, was expressly given
to Eleazar, Num. xix. 3, &c.
Ver. 23. — That goeth through the
FIRE,] That is, will, or Tiiay abide the fire,
and not be consumed therewith. Or, that
Cometh in the fire. And it shall be,] Or,
that it may be clean. Water of separa-
tion,] In Gr. water of purification : the wa-
ter mentioned in Num. xix. 9 ; which was
to be sprinkled upon the vessels with hyssop,
Num. xix. 18 ; after they had passed through
the fire. Goeth not through the fire,]
That will not abide the fire, or cometh nut in
the fire. This latter, some of the Heb. ex.
positors (as Jarchi and Thargum Jonathan)
do follow, and understand by things that come
in the fire, such vessels and instruments as
are used at the fire, kettles, spits, and the
like: and by things that come not in the fire,
they understand cups, platters, and suchlike.
But the former seemeth best. Through
THB water,] To be washed therewith, and
not sprinkled only with that water of separa-
tion, Num. xix. By this passing through
fire and water, the vessels had a legal purifi-
cation from their ceremonial uncleanness ; to
signify that the creatures are sanctified unto
our use ' by the word of God and prayer.' 1
Tim. iv. 4, 5. And sometime by vessels
the Scripture signifieth men; and by their
passing through fire and water, their cleans-
ing from corruption by afflictions, and through
the grace and Spirit of Christ: as, « I will
gather you into the midst of Jerusalem, as
they gatlier silver, and brass, and iron, and
lead, and tin, into the midst of the furnace,
to blow the fire upon it, to melt it, so will I
gather you in mine anger,' &c. Ezek. xxii.
19 — 22. 'And, in a great house there are
not only vessels of gold and silver, but also of
wood and of earth ; and some to honour, and
some to dishonour. If a man therefore purge
himselt from these, he shall be a vessel unto
honour, sanctified, and meet for the master's
use,' &c. 2 Tim. ii. 20, 21. Again, 'thou
hast tried us as silver is tried, &c. we went
through fire, and through water,' Ps. Ixvi.
10, 12. See also Zech. xiii. 9 ; Mai. iii. 3.
Ver. 26,— The sum,] Heb. the head, that
is, the sum or count, as the Gr. and Chald.
expound it: see Num. i. 2. So after in ver.
49.
Ver. 27, — Into two parts] Or, into
halfs: Heb. dit'ide (or half the booty. The
war and victory being the Lord's, he ilivideth
the prey at his pleasure, half to the twelve
thousand soldiers, and half to the congrega-
tion who went not out to war. So David
made it an ordinance in Israel, ' as his part
is that goeth down to the battle, so shall his
part be that tarrieth by the stufl': tliey shall
part alike,' 1 Sam. xxx. 24, 25. And to
the warriors of the two tribes and the half
that fought against the Canaanites, Joshua
said, ' divide the spoil of your enemies with
your brethren,' Josh. xxii. 8.
Ver. 28. — And i.^vy,'\Oi; and heave up,
■which the Gr. and Chald. translate, and se-
parate a tribute to the Lord : by this homage
and tribute, they were to acknowledge the
victory to be of God, and to show their thank-
fulness for his salvation. So David dedicat-
ed unto the Lord, silver and gold, of all na-
tions which he had subdued, 2 Sam. viii. 11,
12. And Esaias prophesieth, ' in that time
160
NUMBERS.
war which went out to battle, one soul of five hundred ; of the
men, and of the beeves, and of the asses, and of the sheep, ^s Qf
their half shall ye take it, and thou shalt give it unto Eleazar tlie
priest, for an heave-offering of Jehov^ah. ^^ And of the sons of
Israel's half, thou shalt take one portion of fifty, of tlie men, of the
beeves, of the asses, and of the sheep, of all beasts : and thou shalt
give them unto the Levites, which keep the charge of the taberna-
cle of Jehovah. ^' And Moses and Eleazar the priest did, as Jeho-
vah commanded Moses. ^^ And the booty, tlie residue of the prey,
which the people of the army had made prey of, was six hundred
thousand, and seventy thousand, and five thousand sheep. ^^ And
seventy and two thousand beeves. " And sixty and one thousand
asses. ^^ And souls of mankind, of the women which had not
known the lying with male, all the souls were two and tliirty thou-
sand. ^® And the half, ivhich ivas the portion of them that went
out to war, was, tlie number of sheep, three hundred thousand, and
thirty thousand, and seven thousand, and five hundred. ^' And
Jehovah's tribute of the sheep was six hundred seventy and five.
^^ And the beeves were six and thirty thousand ; and Jehovah's tri-
bute of them was seventy and two. ^^ And the asses were thirty'
shall a present be brought unto the Lord of
hosts, of a people scattered and peeled,' &c.
Is. xviii. 7. One soul of five hundred,]
By sotd is here meant person of mankind,
and living body of beasts, as after is explain-
ed. And as the twelve thousand soldieis
had much more of the spoil, considering their
small number, than the other many thousands
of the congregation ; so their tribute to the
Lord was much less by proportion, they giv-
ing but the five hundredth part, when the
congregation gave the fiftietli, ver. 30. God
requireth less of them, as their labour, ser-
vice, and jeopardy of their lives, had been
greater than their brethren's.
Ver. 29. — Unto Eleazar,] The Lord,
who was the inheritance of the priests and
Levites, Deut. xviii. 1, 2 ; and had given
them the ordinary heave -oflerings which the
Israelites ofTered unto him, Num. xviii. 19;
givcth them also this extraordinaiy tribute
which was levied for him. So Abram gave
to Melchisedek the priest, the tithe of the
spoil which he had gotten in war. Gen. xiv.
20. And as the Levites had the tribes in
Israel, and the priests had but a tt-nth of
those tithes, Num. xviii. 21, 24, 26, 28, so
is there here a like proportion allotted, while
the Levites had the fiftieth part, ver. ."50 ;
and the priests but the five hundredth.
Ver. 30. — One portion of fiftv,] Or,
one taken (or detained) of fifty : so in ver.
47. Of the sheep,] Or, of the flock -leasts,
that is, of slieep and of goats, for both these
are implied under the name flock; as in Lev.
i. 10. Of all beasts] That is, ofallman-
ner of beasts : but this seemeth to be meant
of the beasts fore-named only, and not of
camels, or other unclean beasts; because in
the particular sums after rehearsed, ver. 32 —
39, there are no unclean but asses only spoken
of. Chazkuni here saith, " if thou ask why
God commanded not to take a tribute of the
camels, seeing there were many camels there,
as it is written in the war of Gideon, (against
the Midianites,) their camels were without
number, Judg. vi. 5; vii. 12; the answer
is, the scripture mentioneth those only where-
of they took the tribute ; ' and they took no
tribute of unclean beasts, save of asses, be-
cause they are sanctified by the firstling of the
ass,"'Exod. xiii. 13; xxxiv. 19,20. Which
KEEP the charge,] Or, observe the observa-
tion, keep watch and do the service: see the
notes on Num. xviii. 5.
Ver. 32. — The residue of the prey,]
The cattle (whose numbers follow) are call-
ed the residue or remainder , either because
some had been slain for the soldiers to eat,
or in respect of the gold and silver and other
such spoils, whereof there was no tribute
levied.
Ver. 33. — Seventy and two thousand,]
That is, seventy thousand and tivo thousand,
as was explained in the former verse. So
after.
Ver. 35.— Souls of mankind,] Heb,
soul of Adam, meaning by soul, the persons,
CHAP. XXXI.
161
tlioiisand and five hundred ; and Jeliovah's tribute of them ivas
sixty and one. ^° And the souls of mankind we?'e sixteen thousand ;
and Jeliovah's tribute of them was two and thirty souls. ^' And
Moses gave the tribute, the heave -offering of Jeliovah, unto Elea-
zar the priest, as Jehovah commanded Moses. ^^ And of the sons
of Israel's half, which Moses divided from the men tliat warred.
'^ (Now tlie congregation's half was, of the sheep, three hundred
thousand, and tliirty tliousand, seven thousand, and five Irandred.
■*^ And beeves, six and thirty thousand. ■** And asses, thirty thou-
sand and five hundred. *^ And souls of mankind, sixteen thousand.)
' And Moses took of the sons of Israel's half, one portion of fifty,
of man and of beast, and gave them unto the Levites wliich kept
the charge of the tabernacle of Jehovah, iis, Jeliovah commanded
Moses. "^ And the officers which were over the thousands of the
host, the captains of thousands, and captains of hundreds, came near
unto Moses. " And they said unto Moses, Thy servants have
taken the sum of the men of war wliich were in our hand, and there
lacketh not a man of us, *° Therefore we have brought an obla-
tion for Jehovah, what crerz/ man hatli found q/ jewels of gold,
chains, and bracelets, rings, ear-rings, and tablets, to make atone-
and by Adam or mankind, the women, as
after is explained. For as at the first, both
man and woman were called Adam, Gen. v.
2, EO the same name is often used for both
sexes, as here and in ver. 40, 46, 47.
VeR. 40. Two AND THIRTY,] So the
M'hole number of beasts and girls (which were
the Lord's tribute out of the soldier's half)
was eight hundred and forty, which were
given to Eleazar the priest, ver. 41.
Ver. 47. — One portion of fifty,] Or,
one taken of fifty, as in ver. 30. The par-
ticular sums (as may he gathered by the for-
mer computation) were six thousand seven
hundi-ed and fifty sheep, seven hundred and
twenty oxen, six hundred and ten asses, three
hundred and twenty souls of young women :
the whole sum of them altogether, was eight
thousand and four hundred, which were taken
out of the congregation's half, and given to
the Levites. So the whole prize brought
home from the Midiauites, and kept for the
use of Israel, was of beasts and women-kind,
eight hundred thousand, and forty thousand:
out of which the Lord took for his priests
and Levites, nine thousand two hundred and
forty. Thus he enriched his people with the
spoils of their enemies ; and they in homage
and thankfulness to the Lord, gave him one
of five hundred out of the one half, and one
of fifty out of the other half ; as Abiam gave
one of ten to Melchisedek the priest of God,
of all the spoils that he had taken from his
enemies. Gen. xiv. 20.
Vol. II. X
Ver. 48. — The officers,] Or bishops, as
in ver. 14.
Ver. 49. — In our hand,] That is, in our
power, under our leading and charge: which
the Gr. and Chald. translate with tis. There
lacketh not,] Heb. there is not numbered
or vmstered, to wit, as wanting or missing:
for in such musters the number is observed,
of those that are absent, as of those present.
This was a rare and wonderful mercy, that
twelve thousand men of Israel should van-
quish so great a nation of Midian without
loss of any man's life, whereas commonly
' the swoid devoureth one as well as another,'
2 Sam. xi. 25. But hereby appeareth, that
' precious ia the eyes of the Lord is the
death of his saints,' Ps. cvi. 15; and a much
like speech was uttered by our Saviour ; ' of
them which thou gavest me, have I lost none',
Job xviii. 9. Moreover, by this victory,
God encouraged his people to fight the resi
due of his battles against the Canaanites
Ver. 50. — An oblation for Jehovah,]
Or, as the Chald. explaineth it, the oblation
of the Lord : in Gr. a gift to the Lord. This
was a voluntary gift, whereas the former levy
was commanded, ver. 25, &c. Hath
found,] That is, hath gotten in this war.
Jewels,] Or instruments, vessels. Atone-
ment FOR OUR SOULS,] That is, for our lives
which God hath spared; and that there be
no plague amongst us, as Exod. xxx. 12.
Herein also they might have respect uuto
their sin in sparing the women alive, for
102
NUMBERS.
ment for our souls before Jeliovah. " And Moses and Eleazar the
prie.st took the gold of them, every wrought jewel. *''' And all the
gold of the heave-offering that they offered up to Jehovah, was
sixteen thousand, seven liundred and fifty shekels, of the captains
of thousands, and of the captains of hundreds. *^ The men of the
army had taken spoil, every man for liimself. ^^ And Moses and
Eleazar the priest took the gold of the captains of thousands, and
of hundreds, and brought it into the tent of the congregation, for
a memorial for the sons of Israel, before Jehovah.
which Moses reproved them, ver. 1 , 17.
Tl\us though they found all alive, yet were
tliey not proud, neither boasted ot their va-
lour, hut gave the glory unto God, and in
themselves they were humbled in conscience
of tlii-ir unwortliiness.
VEa. 51 — EvEav wrought jewel,] Hob.
Jewel {or instrument) of work ; that is, cun-
ningly wrought. So as the matter was the
best of gold, the form also was the best.
Cliazkuui here saith, " the scripture showeth
that they brought no broken instrument."
Ver. 52. — Shekels,] What the shekel
weighed, see on Gen. xx. 16. Of the
CAPTAINS,] Or, from the captains; that is,
Mo=;es took the gold of them, as in ver. 51,
and 51.
Veb. 54. — The tent,] The Lord's ta-
bernacle, where it was a memorial for them:
as the like is spoken of the half shekels
which the Israelites gave when they were
numbered, to make atonement for their souls,
Exod. XXX. 15. 1(5.
CHAP. XXXII.
1 . The Reuhenites and Gadites sue for their inheritance on that side
Jordan. 6. Moses reproveth them. 1 6. They offer him conditions to his
content. 28. Moses commandeth Eleazar and Joshua to give them that
inheritance when they had performed the conditions. 31. TJie Gadites and
Reubejiites promise again to perform them. 33. Moses assigneth them the
land. 34= They build fenced cities for their wives and children, and
folds for their cattle. 39. The so?is of Manasses conquer the Amorites
m Gilead, and have it and the villages thereof given them hy Moses for
a possession.
^ Now the sons of Reuben, and the sons of Gad, had a very
great multitude of cattle : and they saw the land of Jazer, and the
land of Gilead ; and behold, the place was a placej^r cattle. ^ And
the sons of Gad, and the sons of Reuben came, and said unto
Moses, and unto Eleazar the priest, and unto the princes of the
Ver. 1.. — Reuben,] He was Israel's first-
born of his wife Leah, Gen. xxix. 32, and
Gad was the first son of Zilpah, Leah's hand-
maid, Gen. XXX. 10, 11. To these are
added some of the sons of Manasses, (ver.
39, &c.) who was the son of Joseph, the eld-
est son of Israel by his wife Rachel, Gen.
XXX. 22, 24. Jazer,] A city taken a while
before from the Amorites, Num. xxi. 32.
Gilead,] In Gr. Galaaci, a mountain also of
the Amorites «hich had many cities; half
that mount was given to the sons of Gad, the
other half to the sons of Manasses, ver. 40;
Deut. iii. 12, 13; Josh. xiii. 24, 25, 31.
A PLACE FOR cattle,] That is, meet to feed
and nourish cattle. Therefore God promis-
ing to feed his people Israel, significth the
goodness of their pasture, hy the similitude
of Bashan and Gilead, Mic. vii. 14; Jer. 1.
19.
Ver. 2. — Sons of Gad,] They are named
before the sons of Reuben, both here and in
CHAP. XXXII.
163
congregation, saying, ^ Ataroth, and Dibon, and Jazcr, and Nim-
rali, and Heslibon, and Elealeh, and Sliebam, and Nebo, and Boon ;
* The land which Jehovah smote before the congregation of Israel,
is a lander cattle, and thy servants have cattle. ^ And they said,
If we have found grace in thine eyes, let this land be given unto
thy servants for a possession, bring us not over Jordan,
^ And Moses said unto tlie sons of Gad, and to the sons of Reu-
ben, Shall your brethren go to war, and sliall you sit liere ? ' i\nd
wlierefore break ye the heart of the sons of Israel, from going
over into the land wliich Jehovah liath given them ? ^ Thus did
your fathers, when I sent them from Kadesh-barnea to see the
land. " For tliey went up into the land of Eshcol and saw the
land, and brake the heart of the sons of Israel, that they should
not go into the land which Jehovali had given them. ^^ And Jeho-
vah's anger was kindled in that day, and he sware, saying, " If
tlie men that came up out of Egypt, from twenty years old and
upward, sliall sec the land which I sware unto Abraham, unto
ver. 6, 25, 29, 31, 33, so it seemeth they
were first in this counsel and foremost in the
suit.
Ver. 3. — Ataroth, and Dibon, Sec]
These were places in the country of Sihon
and Og on the outside of Jordan : there was
also an Ataroth within the land of Canaan,
whereof see Josh. xvi. 2, 5, 7. Of Dibon,
see Num. xxi. 30; Josh. xiii. 9, 17. Nim-
RAH,] Called also Beth-Nimrah, in ver. 36,
and Nimrim, Is. xv. 6, in Gr. Namra.
This place «as given to the sons of Gad,
Josh. xiii. 27. Heshbon,] The city of king
Sihon, Num. xxi. 26, given to the Reuben-
ites, Josh. xiii. 15, 17. Sheham,] Or, Se-
bum, called also Sibmah, in ver. 38; Josh.
xiii. 19, in Gr. Sebama: it was a place of
vines, Is. xvi. 8, 9; Jcr. xlviii. 32. Beon,]
Called in ver. 38, Baalmeon; and in Jer.
xlviii. 23, Beth-mbon ; and in Josh. xiii.
17, Bethbaal-meon. The Gr. here corrupt-
eth it Bailian.
Ver. 4. — Jehovah smote,] That is,
smote or killed the inhabitants thereof, de-
livering them before his people, so that they
smote them, Deut. ii. 33, but the victory is
ascribed unto the Lord. FoR cattle,] In
Gr. that nourishcth cattle: see ver. 1.
Ver. 5. — Bring us not over,] Or, lead
us not, cause us not to pass over Jordan, to
wit, for to have possession there. This their
request (whereat Moses was oftended) might
seem at this first propounding of it, very
eviJ. For, it might argue in them a covet-
ous mind for their own benefit, which also
might turn to the injury of their other bre-
thren. They prevented the time before all
lliu land was conquered. They seemed to
contrary the word of God, who commanded
the land to be divided by lot. Num. xxvi. 55,
which they now would prevent. It might
imply a distrust in them, of subduing and
inheriting the land of Canaan. It might be
a discouragement of their brethren. It ar-
gued wa[it of love, or a neglect of duty in as-
sistance. It might be an evil precedent to
others, who when some part of the land
should be conquered, might likewise crave the
same for their inheritance; and so great
trouble and confusion might ensue.
Ver. 6. — Shall your brethren,] The
other tribes. In this reproof, Moses teacheth
brotherly duty, to love their neighbours as
themselves; not to look ' every man on his
own things, but every man also on the things
of others,' Phil. ii. 4, and that they ought to
lay down their lives for the brethren, 1 John
iii. 16.
Ver. 7.- Break ye the heart,] That
is, discourage ye, or make ye it to turn; as
the Gr. itwsUielU, pervert ye the minds. A
liki! phrase is of 'melting the heart,' for dis-
couraging, in Deut. i. 28.
Ver. 8. — Thus did your fathers,] The
Gr. expresseth this by a question, did twi
your fathers thusf So where the prophet
saith, ' All these my hand hath made,' Is.
Ixvi. ], the Holy Spirit turneth it in Gr.
' Hath not my hand made all these?' Acts
vii. 49.
Ver. 9. — Valley,] Or, bourne of Esh-
col, that is, as the Gr. translateth it, valley
of the cluster of grapes: see Num. xiii. 23,
24.
Ver. 11. — If the men,] That is, surely
the men, $fc, shall not see : this is an oath :
1G4
NUMBERS.
Isaac, and unto Jacob, because tliey have not followed me fully.
'" Save Caleb the son of Jephunneh, the Kenizite, and Joshua tlie
son of Nun, for because they have followed Jehovah fully. '^ And
Jehovah's anger was kindled against Israel ; and he made them
wander in the wilderness forty years, until all the generation was
consumed that had done evil in the eyes of Jehovah. '* And be-
hold, ye are risen up in your fathers' stead, an increase of sinful
men, to augment yet tlie burning anger of Jehovah against Israel.
" For if ye turn away from after him, tlien will he yet again
leave them in the wilderness, and ye shall destroy all this people.
" And they came near unto him, and said. We will build sheep-
folds here, for our cattle, and cities for our little ones. " But we
ourselves will go ready armed before the sons of Israel, until that
we have brought them unto their place ; and our little ones shall
dwell in the fenced cities, because of the inhabitants of the land.
^^ We will not return unto our houses, until the sons of Israel have
see the notes on Num. xiv. 23. Twenty
YEARS OLD,] Heb. S071 of twenty years.
Followed me folly,] U idb. fu/Jilled after
me, which the Chald. expounded, ftilfiUed
after my fear; the Gr. followed after me :
see Num. xiv. 24. A like phrase is in 1
Sam. xiii. 7, where the people trembled after
Saul, that is, followed him trembling.
Ver. 12. — The Kenizite,] Of the pos-
terity of Kenaz, of the tribe of Judah, I
Chron. iv. 13, 15.
Ver. 13. — Wander,] This is an explana-
tion of that phrase, ' shall feed in the wilder-
ness;' whereof see Num. xiv. 33. The
generation,] That is, the men of the ge-
neration, a^, ' this geueiation,' Matt. xii.
42, is expounded, 'the men of this genera-
tion,' Luke xi. 31. And the consuming of
the Israelites in the wilderness, is before ob-
served in Num. xxvi. G4, 65.
Ver. 14. — An increase of sinful men,]
Oi-, a crew (a multitude) of men sinners:
that is, bred and biought up of men most
sinful, which the Chald. expoundeth, disciples
of sinful men. By sinners, is meant men
given unto sin: see the notes on Gen. xiii.
13; Num. xvi. 38. The burning anger,]
Heb. the burning of the anger (oi- of the
nostrilj of Jehovah toward (or against) Is-
rael. In this sharp rebuke, Moses upbraid-
eth them with their fathers' sin also, as he
doth likewise in Deut. i. 26, 27, &c. ; ix. 7—
24, and signifieth that the renewing of their
sins, augmenteth wrath upon the childien, (as
Christ also teacheth in Matt, xxiii. 31—36.)
and upon the whole congregation, as after in
ver. 15; Josh. xxii. 17, 18.
Ver. 15. — From after him,] That is,
ft oni following, from obeying him; which
the Chald. expoundeth, /ro/« after his fear.
So Christ calling James and Jolin, they
' went after him,' Mark i. 20, that is, they
'followed him,' Matt. iv. 22. Then he
WILL YET AGAIN LEAVE THEM,] Heb. and
he will add again, to leave him; that is,
God will again leave Israel, who are spoken
of as one man ; therefore the Chald. ex-
poundeth it, he luill yet again detain them,
or make them to tarry. But the Gr. seem-
eth to understand it of their leaving of God,
saying, " For ye will turn away from him,
to add again to leave him in the wilderness."
Destroy all this people,] Or, corrupt
them, that is, occasion them to sin and so to
be destroyed; for, corrupting is used both for
sinning, and for destroying because of sin, as
is noted on Gen. vi. 13. The Gr. translat-
eth, ye shall do wickedly against this whole
congregation.
Ver. 17 — Will go ready armed,] Heb.
will be armed, making haste, before the
sons of Israel: which the Gr. explaineth,
we being armed tvill go in the foreward be-
fore the sons of Israel. Signifying both
their ready mind to jeopard their lives in the
battle, and that by leaving their wives, child-
ren, and cattle behind them, they should
be freed from that cumbrance which others
had.
Ver. 18. — We will not return,] Here
they promise a continuance with their bre-
thren in all their wars and troubles unto the
end: which also they performed, as Joshua
said unto them, ' Ye have not left your
brethren these many days, unto this day,
&c. And now the Lord your God hath giver,
rest unto your brethren,' &c. Josh, xxii
o, 4.
CHAP. XXXII.
165
inherited every man his inheritance. " For we will not inherit
with them on yonder side Jordan and forward, because our inheri-
tance is come unto us on this side Jordan eastward,
, ^" And Moses said unto them. If ye will do this thing, if ye will
go armed before Jehovah to war ; ^' And will go all of you armed
over Jordan before Jehovah, until he have driven out his enemies
from before him. ^^ When the land is subdued before Jehovah,
then afterward ye shall return, and ye shall be guiltless before Je-
hovah, and before Israel; and this land shall be yours for a posses-
sion before Jehovah. ^ But if ye will not do so; behold you
have sinned against Jehovali : and know ye your sin which wOl
find you out. "* Build ye cities for your little ones, and folds for
your sheep, and do tliat which hath proceeded out of your mouth.
^ And the sons of Gad, and the sons of R euben said imto Moses,
saying, Thy servants will do as my lord commandeth. ^^ Our
little ones, our wives, our flocks and all our cattle shall be there
Ver. 19.— AVe will not inheuit with
THEM,] By taking upon them these condi-
tions, they free themselves of those evils
which might justly seem at first to be im-
puted unto them. For they showed both
faith in God, and love to their brethren, so
to go in the foi-e -front of the battle, with
their lives in their hands against so many
and mighty enemies, leaving their weak
families behind them, unto the Lord's protec-
tion. And that tliey would thus do freely,
without any further benefit to themselves,
resting contented witii their portion now al-
lotted them. Wherefore Muses changing his
mind, yielded to their request, upon the per-
formance of these conditions, ver. 20, &c.
Veb. 20. — This thing,] Heb. ^A/« word:
in Gr. according to this rvord. Before
Jehovah,] The Chald. explaineth it here
and in ver. 21, and Josh. iv. 13, ' before the
people of the Lord.' So, 'the help of the
Loid,' in Judg. v. 23, is in Cliald. the help
uf the people of the Lord. See the notes on
Num. xxxi. 3.
Ver. 21. — All of you armed,] Or,
every armed man of yoii. Thus things are
carried between Moses and them, as if the
land should be conquered by force of arms:
but it was lest they should tempt God, by
neglect of the means; and that under this
warfare the good fight of faith might be fought
of Israel. For though they were all bound
by their promise to aid their brethren, yet
Joshua took not all, but a competent number
of them, namely, ' about forty thousand,'
Josh. iv. 12, 13, which were much fewer
than all the men of war in the two tribes of
Reuben and Gad, and the half tribe of Ma-
nassas, as appeareth by the last muster in
Num. xxvi. 2, 7, 18, 31. It seemeth the
residue were left behind, to keep their coun-
try and families: or, God would not have all
go to war, that the victory might appear to
be his, as the church after acknowledgeth to
his praise, in Ps. xliv, 2 — 4, &c., aud lest
Israel should vaunt themselves against him,
saying, ' Mine own hand hath saved me:' as
in Judg. vii. 2.
Ver. 22. — Before Jehovah,] In Chald.
before the people of the Lord, as in ver. 20.
So again iu ver. 27, 29, 32. Guiltless
before Jehovah,] Or, from Jehovah, and
from Israel, that is, innocent and free from
being punished by the Lord and his people.
So in 2 Sam. iii. 28. A possession before
Jehovah,] Hereby is signified the Lord's ap-
probation, and so their just possession of the
country, as being given them not by Moses
only, (as in ver. 33,) but by the Lord,
as he after saith, 'Jehovah your God hath
given you this land to possess it/ Deut. iii.
18.
Ver. 23 — Sinned against Jehovah.]
Or, unto Jehovah; which the Gr. and Chald.
translate, before the Lord. Your sin,]
Hereby may be meant both the guiltiness
and the punishment: see the notes on Lev.
xxii. 9. Which will find you,] Or, that
it %uill find you out, that is, will come upon
you; being referred to the punishment: see
Gen. xliv. 34. The Gr. translateth, and ye
shall know your sin, when evils shall over-
take (or come upon) you. So the people ac-
knowledge in their alllictions, ' Our sins tes-
tify against us; for our transgressions are with
us, and our iniquities we know them,' Is.
lix. 12.
Ver. 25 — Said,] Heb he said, signifying
166 NUMBERS.
in the cities of Gilead. '" But tliy servants will pass over every
one armed ^r war before Jehovah to battle, as my lord speaketh,
^^ So concerning them, Moses commanded Eleazar the priest,
and Joshua the son of Nun; and the heads of the fathers of the
tribes of the sons of Israel. ^' And Moses said unto them. If the
sons of Gad, and tlie sons of Reuben, will pass with you over Jor-
dan, every man armed to battle before Jehovah ; and tlie land shall
be subdued before you : tlien ye shall give unto them the land of
Gilead for a possession. ^^ But if they will not pass over with you
armed, then tlicy shall have possessions among you in tlie land of
Canaan.
^' And the sons of Gad, and the sons of Reuben, answered, say-
ing, As Jehovah hath spoken unto thy servants, so will we do.
^^ We will pass over armed before Jehovah into the land of Canaan;
and the possession of our inheritance on this side Jordan, shall he
ours. ^^ And Moses gave unto them, unto the sons of Gad, and
unto the sons of Reuben, and unto half the tribe of Manasses tlie
son of Josepii, tlie kingdom of Sihon king of the Amorites, and
the kingdom of Og king of Bashan, the land with the cities thereof
in the coasts, the cities of the land round about.
^* And the sons of Gad built Dibon, and Ataroth, and Aroer.
^' And Atroth, Shophan, and Jazer, and Jogbehah. ^"^ And Beth-
Nimrah, and Beth-Haran, fenced cities, and folds for sheep.
^'' And tlic sons of Reuben built Heshbon, and Elealeli, and Kirja-
tliaim. ^^ And Nebo, and Baal-Meon, (the names being clianged)
and Sibniah : and they called by names, the names of the cities
their joint consent to speak as one man in 1*2. With the cities thereof in the
this repetition of their promise. coasts,] Or, as the Gr. translatttb, and the
Ver. 29. — Then ye shall give,] Moses cities with the coasts thereof. The Heh.
giveth them not the inheritance, but upon preposition lamed, is often in Gr. translated
condition, if they with their brethren should and, witli good sense, as in Gen. i. C; ii. 3;
subdue the land: which nas not done under Exod. xvii. 19; Lev. viii. 12; xvi. 21
his ministry, but under Eleazar and Joshua, Num. ix. 15 ; xxxiii. 2.
tiie types of Christ. A figure that the law Ver. 34.— Built Dibon,] That is, re-
should make nothing perfect, but the bringing paired and fortified these cities, which hid
in of a better hope, Heh. vii. 19. been partly ruined before in the conquest, or
Ver. 32. — Shall be ours,] Or, that it fallen into decay. So in ver. 37.
7nay be ours: Heb. with 2is, that is, remain Ver. 38. — The names being changed,]
with us as our own. So in Ps. xii. 5, ' our Or, being turned in name: whicii seemeth
lips are w:th u;,' that is, are ours. to be in respect of tlie former idolatry where-
Ver. 33. — Half the tribe of Manas- to by name they were dedicated: for Nebo
ses,] There is no mention of these before, and Baal were the names of false gods, Is.
among them that sued for inheritance: but xlvi. I; Judg. vi. 31, which the Lord would
because the sons of Manasses showed their not have to be mentioned, Exod. xxiii. 13.
faith and valour in conquering Gilead, ver. And thus the Hehs. (as Sol. Jarchi here) ex-
o9, therefore the Lord by Moses giveth them plain it, saying, " They were idolatrous
a possession there. And of Machir the son names, and the Amorites had called their
of Manasses, it is said, 'Because he was a cities by the names of their idols; but the
man of war, therefore he had Gilead and sons of Reuben turned their nannes to other
Bashan,' Josh. xvii. 1 . This half tribe had names." They called by names,] That
also tlieir inheritance given them upon like is, by other names for the cause fore-men-
londition as the former two tribes, Josh. iv. tioncd: the Gr. translateth, they named by
CHAP. X X X 1 1 r.
167
wliich they builded. ^' And the sons of Machir, tJie son of Ma-
nasses, went to Gilead and took it, and dispossessed the Amoritc
wliich was in it. ^" And Moses gave Gilead unto Machir the son
of Mauasses, and he dwelt tlierein. "' And Jair the son of Ma-
nasses, went and took the villages, and called them the villages oi
Jair. *' And Nobah went and took Kenatli, and the daughters
thereof, and he called it Nobah, after his own name.
their names : so it accordeth with ver. 42,
where Nobah having taken Kenath, called it
Nobah by his own name.
Ver. 40. — Gave Gilead,] To wit, half
of mount Gilead, for the other half was given
to the sons of Reuben and Gad, Deut. iii.
12, 13. Unto Machir,] Seeing Machir
was the first-born of Manasses, Josh. xvii. 1,
and Machir's sons were borne upon Joseph's
knees. Gen. 1. 23, it is not likely that Ma-
chir himself was now alive, but that his pos-
terity are called here by their father's name;
and this is usual throughout the scriptures, to
give the father's name unto the children.
Ver. 41. — Jair the son of Manasses,]
Jair was the son of Hezron the son of Judah
by the father's side, and the son of Machir
the son of Manasses by his mother, 1 Cliron.
ii. 21, 22, and taking these villages with the
other Manassites, he is here reckoned of that
tribe. So elsewhere some of the priests are
called the sons of Barzillai, 'which took a
wife of the daughters of Barzillai the Gilead.
its, and was called after their name,' Ezra ii.
61. The villages of Jair,] In Heb. Ha-
voth Jair. There was also one Jair son of
Segub, who had ' three and twenty cities in
the land of Gilead,' 1 Cbron. ii. 22, and ano-
ther Jair of the tribe of Manasses, who was
judge of Israel twenty years: he had tiiirty
sons, and they had thirty cities in the land of
Gilead, which were also called Havoth-Jair,
Judg. X. 3, 4.
Ver. 42. — The daughters,] That is,
the towns or villages, as is noted on Num.
xxi. 25. So again in 1 Chron. ii. 23.
These two tribes and an half, as they were
the first of all Israel that had their inheri-
tance assigned them, so were they of the first
that for their sins were carried captives out
of their land, 2 Kings xv. 29. For ' they
transgressed against the God of their fathers,
and went a whoring after the gods of the
people of the land, whom God destroyed be-
fore them. And the God of Israel stirred up
the spirit of Pnl king of Assyria, and the
spirit of Tilgath-pilneser king of Assyria:
and he carried them away, even the Reu-
benites, and the Gadites, and the half tribe
of Manasses, and brought them unto Halah,
and Habor, and Hara, and to the river Gozan,
unto this day,' 1 Chron. v. 25, 2G.
CHAP. XXX 1 1 1.
1 . Trvo and forty journeys of the Israelites ihrougli the milderness,
from Egypt to Jordan. 50. A commandment to destroy the Canaanites
and their monuments of idolatry. 54. The land must he divided by lot.
S£33
* These are the journeys of the sons of Israel, which went forth
out of the land of Egypt by their armies, by the hand of Moses and
ass Here beginneth the forty-third lec-
ture of the law, called the journeys: see Gen.
vi. 9.
Ver. 1. — The journeys,] Or, the re-
nwvings, to wit from place to place, which
was a sign of their unsettled estate, as not
being yet come unto their rest, Deut. xii.
9. Figuring the unstayedness of the church
under Moses' law, otherwise than under the
gospel of Christ, where ' we which have be-
lieved do enter into rest,' Htb. iv. 3. Of
which unmovable state it is prophesied,
' look upon Zion, the city of our solemnities,
thine eyes shall see Jerusalem a quiet habita-
tion, a tabernacle that shall Dot be taken
168
NUMBERS.
Aaron. '^ And Moses wrote tlieir goings out, according to tlieir
journeys at the mouth of Jehovali : and these are their journeys ac-
cording to their goings out. ^ And they journeyed from Rameses,
in tlie first month, in the fifteenth day of the first month, on the
morrow after tlie passover, tlie sons of Israel went out with an
high hand, in tlie eyes of all the Egyptians. And the Egyptians
buried those which Jehovah had smitten among tlicm, every first-
born : upon their gods also Jehovah executed judgments. And
the sons of Israel journeyed from Rameses, and encamped in Suc-
coth. « And they journeyed from Succoth, and encamped in
Etham, wliich is in the edge of the wilderness. ^ And they jour-
neyed from Etliam, and turned again unto Pi-haliiroth, which is
before Baal-zephon, and they encamped before Migdol. « And
they journeyed from before Hiroth, and passed through the midst
of the sea into the wilderness, and went three days journey in the
down, not one of the stakes thereof shall ever
be removed, neither shall any of the cords
thereof be broken,' Is. xxxiii. 20. The com-
plement hereof is showed by the apostle, say-
ing, that this word, ' yet once more,' signifi.
eth the removing of those things that are
sliaken, as of things that are made ; that those
things which cannot be shaken may remain:
and that we receive a kingdom which can-
not be moved,' Heb. xii. 27, 28. And as
here Moses reckoneth forty two journeys from
Egypt to the river Jordan, over which Joshua
led them into Canaan: so the apostle fin
Matt, i.) reckoneth two and forty generations
from Abraham unto Christ, by whom we
have entrance into the kingdom of God.
With their armies,] Or, by their armies,
being about six hundred thousand men, be-
side little ones, and much mixed people with
them, Exod. xii. 37, 38. They are called
also the Lord's armies, Exod. vii. 4 ; xii.
41. By the hand,] Under the guidance
or conduct. This Asaph mentioneth to the
praise of God ; ' thou didst lead thy people
like a flock, by the hand of Moses and
Aaron,' Ps. Ixxvii. 21.
VeR. 2. ACCORDIXG TO THEIR JOURNEVS,]
Or, with their journeys (or removings) as the
Gr. translateth, and their journeys ( or sta-
tions.) The mouth,] That is, the ivord or
commandment of Jehovah. This may be
understood either of his commandment to
write these journeys here, or of their journey-
ings ; as it is said, ' at the mouth of Jeho-
vah the sons of Israel journeyed, and at the
mouth of Jehovah they encamped,' Num. ix.
18, 20.
Ver. 3. — From Rameses,] A city in
the land of Egypt, Gen. xlvii. 11. See also
Exod. xii. 37. The first month,] Called
Abib, and Nisan, Exod. xiii. 4; Neh. ii.
1, answering to that which we call March.
Why it was the first month, is showed on
Exod. xii. 2. The passover,] Whereof
see Exod. xii. M'ith an high hand,] In.
Chald. joith an uncovered head : meaning,
openly, boldly, powerfully: see Exod. xiv. 8.
Ver. 4. — Had smitten,] That is, as the
Chald. expoundeth it, had killed ; and the
Gr. all the dead ivhich the Lord had smitten :
see Exod. xii. 29. Their god^,] In Chald.
their idols. Some understand it of the beasts
which the Egyptians worshipped. Judg-
ments,] In Gi'. did (or executed) vengeance :
see Exod. xii. 12; xviii. 11.
Ver. 5. — Scccoth.] By interpretation.
Booths : see Exod. xii. 37.
Ver. 6. — Etham which is in the edge,]
In Gr. Boiithan, u'hich is a part of the wit-
ness : see Exod. xiii. 20.
Ver. 7. — Pi-hahiroth,] Or, as the Gr.
and Chald. translate, the mouth of Hiroth :
for in the next verse, the place is only called
Hiroth, which seem to be mountains, be-
tween which was a narrow passage, called
figuratively a mouth. It was by the Red
sea, and there the Egyptians overtook the
Israelites, Exod. xiv. 2, 9.
Ver. 8.— The sea,] The Red sea, the
waters whereof God divided, and led his peo-
ple through it; but the Egyptians following
them were drowned, Exod. xiv. 21 — 23,
&c. Three days' journey,] Heb. three
days' way. Etham,] Called, the wilderness
of Shur, Exod. xv. 22. Marah,] That is,
bitterness, as the Gr. here interpreteth it:
so called of the bitter waters which the peo-
ple could not drink, therefore they murmur-
ed: but God sweetened the waters with a
tree, Exod. xv. 23, &c.
CHAP. XXXIII.
1G9
wilderness of Ethani, and encamped in Marah. ^ And tliey jom--
neyed from Marah, and came unto Elim -. and in Elim were twelve
fountains of water, and seventy palm trees, and they encamped
there. '° And they journeyed from Elim, and encamped by the
Red sea. '' And they journeyed from the Red sea, and encamped
in the wilderness of Sin. '^ And they journeyed from the wilder-
ness of Sin, and encamped in Dophkah. '' And they journeyed
from Dophkah, and encamped in Alush. '* And they journeyed
from Alush, and encamped in Rephidim ; and there was no water
there for the people to drink. '* And they journeyed from Re-
phidim, and encamped in the wilderness of Sinai. '^ And tliey
journeyed from the wildei'ness of Sinai, and encamped in Kibroth
hattaavah. " And they journeyed from Kibroth hattaavah, and
encamped in Hazeroth. '* And they journeyed from Hazeroth,
and encamped in Rithmah. '^ And they journeyed from Rith-
Ver. 9. — Palm-treks,] Or, date-trees :
see Exod. xv. 27. There,] There by the
waters, Exod. xv. 27. So Gcd relVeshed his
people with waters, in fche dry and barren
wilderness.
Ver. 10. — By TH2 Red SfcA,] Of thin
resting place, there hath bean no iri8Dt job fci>
fore.
Ver. 11. — Of Sin,] a ^viideniuss wiiicu
adjoined unto Sin, a city of Egypt so called,
Ezek. xiii. 15, 16. Hitiier they came, just
a month after their departure from Rameses,
ver. 3, namely, in the fifteenth day of the
second month: in this wilderness they mur-
mured for want of food, and God gave them
quails, and rained manna from heaven, Exod.
xvi. 1, 2, &c.
Ver. 12. — Dophkah,] In Gr. Raphakah:
putting R for D through likeness of the let-
ters in Hehrew: see the notes on Gen. iv.
18. Of this place there is no mention in
Exod.
Ver. 13. — Alvsh,'\ In Gr. Ailous: nei-
ther is this station named before, but Moses
intimated them, when he said, the Israelites
journeyed from the wilderness of ' Sin, after
their journeys,' Exod. xvii. 1
Ver. 14.— Rephidim,] In Gr. Rephidein.
No WATER,] Therefore the people contended
with Moses, and almost stoned him: God
gave them water out of the rock in Iloreb ;
and the place was called Massah and Meri-
bah, that is, tentation and contention. Here
alio at Rephidim, the Amalekites fought
against Israel and were overcome, Exod. xvii.
Ver. 15 — Wilderness of Sinai,] The
wilderness of vwu7it Sinai, Acts vii. 30.
Thither they came in the beginning of the
third month, Exod, xix. 1. There God
gave them liis laws, statutes, and judgments.
Vol. n.
Exod. XX. and xxi. &c. There they sinned
and made the golden calf, Exod. xxii. After-
ward they made the tabernacle, Exod. xxxvi.
&c. Out of it God speaking, taught them
how they should serve him with sacrifices,
&c. Lev. i. &e. He numhered and ordered
the twelve tribes, both for their encamping
about the tabernacle, and for their journey-
ings with it towards Canaan, Num. i. &c.
And in this place they abode, till the twen-
tieth day of the second month of the second
year after their coming out of Egypt, Num.
X. 11, 12.
Ver. 16. — Kibroth hataavah,] That
is, the graves of lust, where the people lust-
ing for flesh, died while the flesh was between
their teeth, and were buried there, Num. xi.
4—34.
Ver. 17 Hazeroth,] In this place,
Mary with Aaron murmuied against Moses,
and she was smitten with leprosy, Num. xii.
Ver. 18. — Ritiiimah,] A place in the wil-
derness of Pharan, Num. xiii. 1. It hath
the name of Juniper, which eilher grew theie,
or (as some of the Hebs. think) because the
evil tongues of the spies which were sent
from thence to view the land, (Num. xiii.
3,) and brought up an evil report thereof,
were like the coals of juniper, (as in Ps.
cxx. 3, 4,) and kindled a rebellion among the
people. Num. xiv.
Ver. 19. — Rimmon ParezJ InGr.Rhem-
ban Phares : by interpretation, the pome-
granate (or the lifting up) of the brcich.
This place is not named before: Chazkuni
thinketh they came hither after God iiad
bidden them turn back into the wilderness
by the way of the Red sea, Num. xiv. 25.
So it might have the name of the breach or
slaughter which the Amalekites and Canaan-
170
NUMBERS.
mall, and encamped in Rimmon Parez. ^° And tliey jomneyed
from Rimmon Parez, and encamped in Libnah. ^^ xVnd they jour-
neyed from Libnah, and encamped in Rissali. ^'^ And they jonr-
neyed from Rissali, and encamped in Kehelathah. '^' And they
journeyed from Kehelathah, and encamped in mount Shapher.
"''* And they journeyed from mount Shapher, and encamped in
Haradah. ^^ And they journeyed from Haradah, and encamped in
Makheloth. ^'^ And they journeyed from Makheloth, and en-
camped in Tahath. ^' And they journeyed from Tahath, and
encamped in Tarah. ^* And they journeyed from Tarah, and
encamped in Mitlikah. '^^ And they journeyed from Mithkah,
and encamped in Hashmonah. ^° And they journeyed from
Hashmonah, and encamped in Moseroth. ^' And they journeyed
from Moseroth, and encamped in Benejaakan. ^^ And they jour-
neyed from Benejaakan, and encamped in Horhagidgad. ^^ And
they journeyed from Horhagidgad, and encamped in Jotbathah.
^* And they journeyed from Jotbathah, and encamped in Ebronah.
^^ And they journeyed from Ebronah, and encamped in Ezioii-
gaber, ^^ And they journeyed from Ezion-gaber, and encamped
in the wilderness of Zin, which is Kadesh. ^' And they journeyed
ites made among the Israelites for their pre-
sumption, Num. xiv. 44, 45 ; as Perez Uzza,
in 1 Chron. xiii. 11; and Baal Perazim, in
1 Chron. xiv. 11 ; were places so named of
the death of Uzza, and slaughter of the Phi-
listines.
Ver. 20. — Libnah,] In Gr. Lembona :
some think it to be that which is called La-
ban, in Deut. i. 1.
Ver. 21. — Rissah,] In Gr. Ressan : it is
not elsewhere mentioned.
Ver. 22.— Kehelath.vh,] In Gr. 3Iake-
lath : signifieth asicmbliiyg.
Ver. 23. — Modnt Shapher,] In Htb.
Har Shapher; by interpretation, /azV mount:
in Gr. Arsaphath
Ver. 24. — Haradah,] Or, Charadah :
in Gr. Charadath : it signifieth trembliitg.
Ver. 25. — Makheloth,] In Gr. Make-
doth : it is interpreted assemblies or congre-
gations, and is thought of some to be so call-
ed of the mutinous assemblies of Korah, Da-
than, and Abiram, Num. xvi.
Ver. 26.— Tahath,] In Gr. Kataath :
signifying underneath or below.
Ver. 27 Tarah,] Or Therach ; in Gr.
Tharath.
Ver. 2S. — Mithkah,] In Gr. Matkeka ;
by interpretation, stveet.
Ver. 29. — Hashmonah,] In Gr. Ascl-
7)1071 a.
Ver. 30.— Moseroth,] In Gr. Masur-
outh; in Eng. Bonds, [n Deut. x. 6, it
is called singularly Moserah.
Ver. 31. — Bene Jaakan,] That is, the
sons of Jaakan, called in Deut. x. 6, Bee-
roth Bene Jaakan, that is, the well of the
sons of Jaakan : though some think that
was another place. Of one Jaakan we read
in 1 Chron. i. 42.
Ver. 32. — Horhagidgad,] That is, the
hole of Gidgad, called also Gudgod, in Deut.
X. 7.
Ver. 33. — Jotbathah,] In Gr. Eteba-
tha : it was a land of rivers of waters, nam-
ed also Jotbath, Deut. x. 7.
Ver. 34. — Ebronah,] Or, Gnabronah,
not elsewhere meniioiied.
Ver. 35. — Ezion-gaber,] In Gr. Gcth.
sion-gaber, mentioned again in Deut. ii.
8. It was by the Red sea, where was a
place for shipping in Edum's land, 1 Kings
ix. 20; xxii. 48. Thus Israel had been
brought back again towards the Red sea, as
was commanded in Num. xiv. 25; Deut.
ii. I.
Ver. 36. — Zin which is Kadesh,] Or,
that is, Kades, which the Chald. calleth
Rekam. Hither they came in the first
month of their fortieth year of their travel:
and here Mary the prophetess, the sister of
Moses and Aaron, died. Here again the
people murmured for water, which was given
them out of a rock. And at this Kadesh,
they sent unto Edom for leave to pass through
his country, but were denied it, Num. xx.
See the annot. there.
Ver. 37. — In the edge,] By ihe border
CHAP. XXXI 11.
171
from Kadesli, and encamped in mount Hor, in the. edge of the land
of Edom. ^* And Aaron the priest went np into mount Hor at the
mouth of Jeliovah, and died there, in the fortieth year after the
sons of Israel wei'e come out from the land of Egypt, in the fifth
month, in the first day of the month. '^'^ And Aaron was an hun-
dred and twenty and tliree years old when he died in mount Hor.
'° And the Canaanite, the king of Arad, which dwelt in tlie south,
in tlie land of Canaan, heard of the coming of the sons of Israel.
" And they journeyed from mount Hor, and encamped in Zalmo-
nah. *^ And they journeyed from Zalmonali, and encamped in
Pmion. ^^ And they journeyed from Punon, and encamped in
Oboth. ^* And they journeyed from Oboth, and encamped in Ije-
Abarim, in the border of Moab. ^^ And they journeyed from Ijim,
and encamped in Dibon Gad. *" And they journeyed from Dibon
Gad, and encamped in Almon Diblathaim. " And they journeyed
from Almon Diblathaim, and encamped in the mountains of Aba-
rim before Nebo. ^ And they jom-neyed from the mountains of
Abarim, and encamped in the plains of Moab, by Jordan, near
Jericho. *^ And they encamped by Jordan, from Beth-jesimoth,
even unto Abel Shittim in tlie plains of Moab.
of the land, Num. xx. 23 ; the Gr. translat-
eth, near the land of Edom,
Ver. SS.->At the mooth,] That is, as
the Chald. explaineth it, at the word f inGr.
hy the coinmandment of the Lord. Died
THERE,] Being stript of his priestly garments
which were put upon Eleazar his son : and
he died there on mount Hor for his sin com-
mitted at the water of Meribah in Kadesh,
Num. XX. 24, 26, &c.
Ver. 40. — King of Arad,] Of whom see
Num. xxi. 1. Heard of the coming,]
And fought against Israel, and took some of
them captives ; but Israel by help from God
vanquished him, Num. xxi. I — 3.
Ver. 41. — From mount Hor,] By the
way of the Red sea to compass the land
of Edom, Num. xxi. 4. Zalmonah,] In
Gr. Selviona ; which seemeth to be so nam-
ed of Zelem an image, and to be meant of
that place where the brazen serpent was set
up, to heal those that were stung of fiery ser-
pents, because they had murmured against
God, Num. xxi. 5, G, &c.
Ver. 42. — Punon,] Or Phunon ; in Gr.
Phinon ; hereof there is no mention else-
where.
Ver. 43. — Oboth,] Mentioned iu Num.
xxi. 10.
Ver. 44. — Ije-Abarim,] That is, the
heaps of Abarim; which Abarim were moun-
tains, ver. 47. In the ver. following this
place is called only IJim, that is, heaps.
Ver. 45. — Dibon Gad,] In Gr. Baibon
Gad, that is, Dibon of the Gadites: Dihon
was the name of an high place and city,
whereof see Num. xxi. 30. This Dibon
was repaired and possessed by the sons of
Gad, Num. xxxii. 34; and it is so named to
distinguish it from another Dibon which was
given to Reuben, Josh. xiii. 15, 17.
Ver. 46. — Almon,] Or Gnalmon; in Gr.
Gclmon diblathaim ; of which Diblathaim,
see Jer. xlviii. 22.
Ver. 47. — Before Nebo,] The name of
a mountain, where afterward Moses died,
Deut. xxxii. 49, 50; xxxiv. 1, 5.
Ver. 4S. — Jordan near Jericho,] That
part of the river Jordan which is over against
Jericho, called therefore in Heb. Jarden of
Jericho.
Ver. 49. — Beth Jesimoth,] Which place
was allotted to the Reubenites, Josh. xiii.
15, 20; mentioned also in Ezek. xxv. 9.
Abel Shittim,] The Chald. expoundeth it,
the plain of Shittim ; it seemeth to have the
name of the Shittim trees that grew there ;
as Abel Geramin is the plain of the vine-
yard, Judg. xi. 33. The travels of Israel
through that great and terrible wilderness,
wherein was ' fiery serpents, and scorpions,
and drought, where there was no water,'
Deut. viii. 15 ; ' which was a land of deserts
and of pits, a land of drought, and of the
shadow of death, a land that no man passed
througl), and where no man dwelt,' Jer. ii.
6 ; signified the many troubles and afflictions
through which we must enter into the king-
172
NUMBER S.
^ And Jehovah spake unto Moses in the plams of Moab^ by
Jordan, near Jericho, saying, ^' Speak unto the sons of Israel, and
say unto them. When ye are passed over Jordan into the land of
dom of God, Acts xiv. 22. The helps,
comforts, aud deliverances which God gave
unto his people in their distresses, are exam-
ples of his love and mercy towards his, who
comforteth them in all their tribulation, that
as the suiierings of Christ abound in them,
so their consolation also aboundeth in Christ,
2 Cor. i. 45. The punishments which God
inflicted upon the disobedient who perished
in the wilderness for their sins, ' happened
unto them for ensamples, and they are writ-
ten for our admonition, upon whom the ends
of the world aie come,' 1 Cor. x. 1 — 11; Heb.
iii. 17 — 19; iv. 1, 2. By the names of
their encamping places, and histories adjoin-
ed, it appeareth how Israel came sometimes
into straits and troublesome ways, as at Pi-
hahiroth, Exod. xiv. 2, 3, 10, &c. ; and at
Zalmonah, Num. xxi. 4, &c. ; sometimes
into large and ample room, as at the plains of
Moab: sometimes to places of hunger and
thirst, as at Rephidim and Kadesh, Exod.
xvi. and xvii.; Num. xx. ; sometimes to
places of refreshing, as at Elim and Bt'er,
Exod. XV. 27; Num. xxi. 16; sometimes
where they had wars, as at Rephidim, Ka-
desh, Edrehi, Exod. xvii. 8 ; Num. xxi. 1,
3'6; sometimes where they had rest, as at
mount Sinai. Sometimes they went right
forward, as from Sinai toKadesh-barnea: some-
times they tuined iiackward, as from Kadesh-
barnea to the Red sea. Sometimes they
came to mountains, as Sinai, Shepher, Ilor,
Gidgad: sometimes to valleys, as Tahath,
&c. ; sometimes to places of bitterness, as
Marah; sometimes of sweetness, as JNIith-
kah. The sins which they committed in the
wilderness, were many and great; as open
idolatry by the calf at Horeb, Exod. xxxii. ;
and with Baal-peor, Num. xxv.; unbelief at
Kadesh, Num. xiv. ; and afterwards pre-
sumptuous boldness in the same place ; mur-
murings against God sundry times, with
tempting of Christ (as the apostle speaketh,
1 Cor. X.) Contention and lebellion against
their governors often: lusting for flesh to fill
their appetite, and loathing manna the hea-
venly food : whoredom with the daughters of
Moab, and sundry the like: that this com-
plaint is after made of them, ' how oft did
they provoke him in the wilderness, and
grieve him in the desert !' Ps. Ixxviii. 40.
All sorts of persons sinned against God, the
multitude of people very often ; the mix-
ed multitude of strangers among them, Num.
xi. The princes, as the ten spies, Dathan,
Abiram, &c. Tlie Levites, as Korah and
his company. Mary the prophetess. Num.
xii. Aaron the priest with her, beside his
sin at Horeb, Exod. xxxii. ; and at the water
of Meribah, Num. xx. Moses also himself
at the same place, for which he could not
come into the land of Canaan. The punish-
ments laid on them by the Lord for their
disobedience were many. They died by the
sword of the enem}', as of the Amalekites,
Exod. xvii. ; and of the Canaanites, Num.
xiv. 45; and some by the sword of their bre-
thren, Exod. xxxii. Some were burnt with
fire. Num. xi. and xvi. ; some died with sur-
feit, Num. xi. ; some were swallowed up
alive into the earth, Num. xvi. ; some werti
killed with serpents. Num. xxi. ; many died
of the pestilence, Num. xvi. 46; v. 25 ; and
generally all that generation which were first
mustered after their coming out of Egypt,
perished. Num. xxvi. 64, 65. God ' con-
sumed their days in vanity, and their years
in terror, Ps. Ixxviii. 33. Nevertheless, for
his name's sake, he magnified his mercies
unto them and their posterity. He had divid-
ed the sea, and led them through on dry land,
drowning their enemies, Exod. xiv. He led
them with a cloud by day, and a pillar of
fire by night continually. He gave them
manna from heaven daily. He clave the
rocks, and gave them water for their thirst.
He fed them with qiiails when they longed
for flesh. He sweetened the bitter waters.
He saved them from the sword of their ene-
mies. He delivered them from the fiery
serpents and scorpions. Their raiment wax-
ed not old upon them, neither did their foot
swell these forty years, Deut. viii. 4. He
delivered them from the curse of Balaam,
and turned it into a blessing, because he
loved them, Num. xxii. ; Deut. xxiii. 5.
He came down from mount Sinai, and spake
with them from heaven, and gave them 'right
judgments, and true laws, good statutes, and
commandments, and gave also his good Spi-
rit to instruct them,' Neh. ix. 13, 20. In
the times of his wrath he remembered mercy;
his eye spared them from destroying them,
neither did he make an end of them in the
wilderness, Ezek. xx. 17, 22. He gave
them kingdoms and nations, and they pos-
sessed the lands of their enemies ; and he
multiplied their children as the stars of hea-
ven, aud brought them into the land pro-
mised unto their fathers, Neh. ix. 22, 23.
Now. ' whatsoever things were written afure-
CHAP. XXXIII.
173
Oanaan ; *^ Tlien ye shall drive out all the inhabitants of the land
from before you, and destroy all their pictures, and all their molten
images ye shall destroy, and quite pluck down all their high places.
" And ye shall dispossess the land and dwell therein -. for unto you
have I given the land to possess it. " And ye shall divide tlie land
by lot for an inlieritance among your families : to the many ye
sliall give them the more inheritance ; and to the few, thou shalt
give them the less inlieritance ; wlieresoever the lot shall come
forth for him, liis sliall it be, accordijig to the tribes of your fathers
ye shall inherit. " But if ye will not drive out the inhabitants of
the land from before you, then it shall be that those which ye let
remain of them, shall be pricks in your eyes, and thorns in your
sides, and shall vex you in the land wherein ye dwell. ^^ And it
shall be, that I will do unto you as I thought to do unto them.
time were written for our learning, that we
through patience and comfort of the scriptures
might have hope,' Rom. xv. 4.
Ver. 52. — Ye shall drive out,] Or,
ye shall dispossess, as in ver. 53 ; in Gr. ye
shall destroy. So Moses explaineth this law
to be meant of their destruction, in Deut.
vii. 1, 2. And they might not be suflered
to dwell in tlie land, Exod. xxiii. 33. Their
FICTDRES,] Or, their imagery works ', which
the Chald. expoundeth, the house {or place)
of their worship : see the anuot. on Lev.
xxvi. 1. Their biolten image,] Heb, the
images of their meltings, that is, which they
have molten; under which name, graveji
images and all other idols are implied, as is
showed on Exod. xx. 4. This law is also
repeated in Deut. vii. 5 ; and Deut. xii.
Quite pluck down,] Or, destroy, abolish,
letting nothing remain ; in Gr. tahe away
their pillars : see Lev. xxvi. .30.
Ver. 53. — Dispossess the land,] Or,
disinherit, drive out (as in ver. 52,) the land;
that is, as the Gr. translateth, destroy the iii-
hahitants of the land : and so Moses explain-
eth it in ver. 55. A like phrase is in Josh.
xvii. 17, ' they could not dispossess (or drive
out) the cities,' meaning, the inhabitants of
those cities ; so house is for the household,
or men of the house. Gen. xlv. 11, IS. It
may also be translated, ye shall inherit the
land; and so it agreeth with tlie words fol-
lowing.
Ver. 54. — By lot,] As was commanded
before in Num. xxvi. 55. Ye shall give
THEM THE MORE INHERITANCE,] Heb. ye
shall multiply his inheritance : see this phrase
in Num. xxvi. 54. For him,] That is, for
any one, or for every one.
Ver. 55. — Shall be pricks,] Or, shall
be for pricks in your eyes, and fur thorns in
your sides : which Joshua repeating, saith,
' scourges in your sides, and thorns in your
eyes,' Josh, xxiii. 13. And the prophet
speaking of the enemies of God's people,
calleth them • a pricking briar unto the house
ot Israel, and a grieving thorn,' Ezek. xxviii.
24. By these similitudes the hurt and mis-
chief is signified, which such wicked people
would do unto the church in soul and body,
being a mean to draw them into sin, and to
afflict them, as it is written, ' they destroy-
ed not the nations, concerning whom the
Lord commanded them ; but were mingled
among the heathen, and learned their works,
and served their idols which were a snare
unto them, Ps. cvi. 34 — 36. And the trou-
bles which they brought upon Israel, are set
forth in the book of Judges, in the history of
Jabin, Sisera, and others. So tlie Chald.
expoundeth these pricks and tiiorns thus,
" they shall be companies taking up arms
against you, and troops causing you to fall."
Shall vex you in the land,] And Joshua
addeth, ' until ye perish from off this good
land, which Jehovah your God hath given
you,' Josh, xxiii 13.
174
NUMBERS.
CHAP. XXXIV.
1 . The Lord hy Moses declareth unto Israel the borders of the land
of Canaan which they should inherit. 1 6. The names of the princes
that should divide the land.
' And Jehovah spake unto Moses, sayhig, ' Command the sons
of Israel, and say unto them ; When ye come into tlie land of Ca-
naan, that is the land that shall fall unto you for an inheritance,
tlie land of Canaan with the borders thereof. ^ And your south
quarter shall be from the wilderness of Zin, by the sides of Edom :
and your south border sliall be the outmost coast of the salt sea
eastward. * And your border shall turn about from the south to
Ver. 2. — Command the sons of Israel,]
After the commandment to destroy the Ca-
naanites, and to root out the monuments of
their idolatry, the Lord now giveth laws for
Israel's quiet inheritance of the promised
land: which first he limiteth out unto them,
then showeth who should possess it, and ap-
pointeth twelve men by name to divide the
possession. And this is by command from
God, to signify the weight of the precept and
care which Israel should have to observe it.
Shall fall unto you,] To wit, by lot, or
byline: as, 'he made Ham fall by line of
inheritance,' Ps. Ixxviii. 55, and, 'The lines
are fallen unto me in pleasant places,' Ps. xvi.
6, and, ' there fell ten lines, (that is, ten
portions) to Manasses,' Josh. xvii. 5. With
THE borders,] Or, according to the borders
or coasts, bounds, limits, or confines. God
who ' set all the borders of the earth,' Ps.
Ixxiv. 17, and limited the bounds of all men's
habitations. Acts xvii. 16, doth here in spe-
cial and exact manner determine the limits
of the holy land, called ' the bolder of his
holiness (or sanctuary,)' Ps. Ixxviii. 54, to
ihe end that his people might behold his
bounty and providence in giving them so
large and good a land: wherefore he after ex-
postulateth with Israel, whether the border of
the neighbouring kingdoms were greater than
their border, Amos vi. 2. Also that his
people might not be defrauded of their right
by other nations which sometimes fought with
Israel here-about, Judg. xi. 13, &c., as the
Ammonites ' ripped up the women with child
of Gilead, that they might enlarge their bor-
der,' Amos i. 13. Likewise, that Israel
might rest contented with their limits al-
lotted them of God, both generally and parti-
cularly, and 'not remove the ancient bound,'
Prov. xxiii. 10 j xxii. 28 ; Deut. ii. 5, 9,
li?. And these limits of Canaan figured the
state and condition of the church of Christ,
(who rejoiceth that the lines are fallen unto
him in pleasant places, and that he hath a
goodly heritage, Ps. xvi. 6,) which therefore
is showed to the prophet in a vision, like the
land of Canaan, inherited by the tribes of Is-
rael, and the borders appointed of their habi-
tations, Ezek. xlvii. 13 — 15, &c.
Ver. 3. — Sooth quarter,] Or, south
corner, which the Chald. calleth the south-
wind: as in Matt. xxiv. 31, the four winds
aie put for the four quarters of the woiid.
The limits here are set towards all the four
quarters, south, west, north, and east: the
order of proceeding is thus ; for the south-
side he begiimeth at the east corner, and
goeth along to the west ; the west-side be-
ginneth at tlie south end, and extendeth to
the north; the northern quarter is likewise
from the west to the east ; and the eastern
side from the north to the south. But in
Ezek. xlvii. 15, &c., he beginneth with the
north, which here is begun at the south, and
endeth at the west, as here at the east.
Wilderness of Zin,] Whereof see Num.
xxxiii. 36. This was the uttermost part of
the south coast, and fell by lot unto the tribe
of Judah, Josh. XV. 1. The sides of Edo J!,]
Heb. the hands of Edom, that is, 'the bor-
der of Edom,' as is explained in Josh. xv. 1.
The salt sea,] Or, 'sea of salt,' so in ver.
12. This was the lake of Sodom, called ?lso
the Dead Sea, for that it had no fish or living
thing in it; whereof see Gen. xiv. 3. From
the end of that sea, from the tongue (or bay)
thereof that looked southward, was their
south border, Josh. xv. 2. This sea is in
human writers called Asphaltites, Plin. 1. 5,
cap. 16.
Ver. 4 — Shall turn about,] That is,
fetch a compass; as the Gr. tianslateth it,
shall compass, for which in Josh. xv. 3, it
CHAP. XXXIV.
175
the ascent of Akrabbim, and pass on to Zin ; and the gohigs out
thereof sliall be from the south to Kadesh-barnea, and it shall go
out to Hazar-Addar, and pass on to Azmon, * And the border
shall turn about from Azmon unto tlie river of Egypt, and the
goings out of it shall be at tlie sea. " And the sea border, you
shall even have the great sea and tlie border thereof: tliis shall be
your sea border. ' And this sliall be your north border : from tlie
great sea you shall point out for you mount Hor. ® From mount
Hor ye shall point out unto the entrance of Hamatli : and the
goings out of the border shall be to Zedad. ^ And the border
shall go ont to Ziphron, and tlie goings out of it shall be at Hazar-
Enan : this shall be your north border. ^° And ye shall point out
for you for the east border from Hazar-Enan, to Shepham. " And
the border shall go down from Shepham to Riblah on the east side
is said, 'it went out.' From the s uth,]
Or, on the south side • so after. The ascent
OF Akrabbim,] Or, ' Maaleh-akrabbim,' as
in Josh. XV. 3, \vliich is by interpretation,
the ascent (or going up) of scorpions: which
place some think was so named of tiie scor-
pions which were in the wilderness, Deut.
viii. 15. The goings out thereof,] For
this, in Josh. xv. 3, is said, ' it ascended tip.'
It shall go out to Hazar-addar.] By
going out is meant a ' passing along,' as is ex-
pounded in Josh. XV. 3, where Hazar-addar
are two places, Ilezron and Addar; for it is
said, it ' passed along to Hezron, and went up
to Addar.' To Azmon,] In Josh. xv. 3, 4,
there is added, that it ' turned about (or
fetched a compass) to Karkaa, and passed on
to Azmon.' Tliis Azmon is in Thargum
Jonathan called Kesam; in Gr. ylselmona.
Ver. 5. — Unto the river of Egypt,]
It went out unto ' the river of Egypt,' Josli.
XV. 4, the river called Sihor, Josh. xiii. 3, in
Thargum Jonathan, Nilos. Goings out of
it,] Namely, ' of the coast (or border,') Josh.
XV. 4. At the sea,] To wit, the great sea,
as the Gr. translateth it, wheieof Moses
speaketh in the ver. following: the Chald.
calleth it, the IVest sea.
Ver. 6. — The sea border,] That is, as
the Chald. explaineth it, the west border: so
called because the Great sea lay westward
from the land of Canaan: see Gen. xii. 8.
Yoo shall even have,] Or, shall be to
you: which two phrases expound one another,
as is noted on Gen. xii. 16. So after in ver.
7, 12. The Great sea,J So called in res-
pect of the lesser inland seas, as the Salt sea,
ver. 3, and the sea of Chinnereth, ver. 11.
This Great sea is commonly called the Medi-
terranean sea. And the border thereof,]
So the Chald. here translateth it, supplying
the word thereof: and so it is Englished in
Josh. XV. 12, 47. The Gr. interpreteth it,
the Great sea shall bound (or shall limit.)
Ver. 7. — Vo0 shall point out,] Or,
shall mark out, shall design; in Gr. ye
shall measure out: so in ver. 8, 10. Mount
Hor,] This is not that mount Hor where
Aaron died, which was southward iu the
edge of Edom's land, Num. xxxiii. 37, 38,
but another mountain on the north side of
Canaan, which in Josh. xiii. 5, is called
mount Hermon, and near the entering into
Hamath, as mount Hor is here. And Her-
mon had many names, as JNIoses showeth in
Deut. iii. 9; iv. 48.
Ver. 8. — The entrance of Hamatii,]
Or, the entering into Chamath: this Ha-
math (in Gr. Emath) is in Amos vi. 2,
called ' Heinath the great.' See the annot.
on Num. xiii. 21. Hamath is also men-
tioned among the northein borders of the
land, in Ezek. xlvii. 16, 17. Zedad,] In
Gr. Sedada: so in Ezek. xlvii. 15.
Ver. 9. — Hazar-enan,] In Ezek. xlvii.
17, Hazar-enon; in Gr. ylrsenain. This
was the north-east part of the land.
Ver. 10. — Shepham,] Called in 1 Sam.
XXX. 2S, Siphmoth: in Gr. Sepphama: by
Thargum Junaihan, and some others, it is
called j4pamiah.
Ver. 11. — Riblah,] A city in the land of
Hamath, where God executed his judgments
on the kings of Judah, for their sins, by the
kings of Egypt and of Babylon, 2 Kings
xxiii. 33; xxv. 6, 20, 21 ; Jer. xxxix. 5, 6.
East of Ain,] Ain by interpretation is an
eie, or a fountain, and so is translated here
in Gr. fountains: and by the old Lat. inter-
preter, the fountain Daphnis. The side,]
Or, the shoulder, that is, the shore of the
sea The Sea of Chinnereth,] Called in
Gr. Chenereth; in Chald. Ginnosar; and in
the New Testament, < the lake of Gennesa-
176
NUMBERS.
of Ain : and the border shall go down, and shall reacli nnto tlie
side of the sea of Chnmereth eastward, '^ And the border shall go
down to Jordan, and the gomgs out of it shall be at the salt sea:
this shall be your land with the borders tliereof round about.
'^ And Moses commanded tlie sons of Israel, saying. This is the
land, which ye shall inherit by lot, which Jehovah commanded to
give unto the nine tribes, and to the half tribe. '* For the tribe
of the sons of the Reubenites, according to tlie house of their fa-
thers ; and the tribe of the sons of the Gaddites, according to the
liouse of their fathers, have received; and half the tribe of Ma-
nasses have received their inheritance. '^ The two tribes, and the
half tribe, have received their inheritance on this side Jordan near
Jericho, eastward toward the sun rising.
'" And Jehovah spake unto Moses, saying, " These are the
ret,' Luke v. 1 ; and in 1 Mac. xi. 67, there
is mentioned ' the water of Genuesar.' And
the country adjoining was called ' the land of
Gennesaret/ Matt. xiv. 34; Mark vi. 53.
This sea is also named ' the sea of Galilee,'
and 'the sea of Tiberias,' John vi. 1, and a
lake and sea are the same; as, they )-an 'into
the lake,' Luke viii. S-*^, that is, ' into the
sea,' Matt. viii. 32. Of the sea Chimner-
eth there is mention also in Josh. xii. 3; xiii.
27, and of a city so named, Josh. xix. 35,
and of the countiy, Josh. xi. 2; 1 Kings xv.
20. It is thouj^ht to be called in Chald.
Ginnosar, and Genesar, of princely gardens
which were in those parts. This sea had
store of fishes, and from hence our Lord took
his four first apostles, fishers of Galilee, and
made them ' fishers of men,' by the preach-
ing of his gospel, Matt. iv. 18 — 21. On
this sea Christ walked, and allayed the waves
thereof, Mark vi. 45, 48, 51, 53; John vi.
16 — 21, and here he appeared to his disci-
ples after his resurrection, at what time they
took at one draught an lunidred fifty and
three great fishes, John xxi. 1 — 11.
Ver. 12. — Jordan,] In Heb. Jarden; in
Gr. and in the New Testament, Jordanes.
It was the goodliest river of all Canaan,
famous throughout the scriptures. The
waters of this river God did cut oil", and
made them stand upon an heap, (at that
time when Jordan overflowed all his banks)
until his people Israel passed over it on dry
ground into the land of Canaan, Josh. iii. 13
— 17. Elijah and Elisha the prophets di-
vided also the waters thereof, and went over
on dry ground, 2 Kings ii. 8, 14. Naaman
the Syrian washing seven times in it, by the
word of the prophet, was cleansed of his le-
prosy, 2 Kings v. 10, 14. In this river our
Lord Jesus himself, and the nation of the
Jews, were baptized, Mark i. 5, 9. Salt
SEA,] Or, sea of salt: see ver. 3. The
river Jordan ran all along by the latid of Ca-
naan on the east side, from the north end of
the country to the south, beginning at the
foot of mount Lebanon, (wheie it is said to
spring out of two fountains, tlie one called
Jor, and the other Dan,) and passed on to '
the lake of Merom, (by the waters whereof
Joshua vanquished the Canaanites, Josh. xi.
4, 5, 7, 8,) and from thence it ran and emp-
tied itself into the sea of Chinnereth fore-
mentioned: and from that sea it passed along,
till it ended at the Salt sea, here spoken of,
where also the limits of the land began, in
ver. 3. The promised land being thus en-
closed and guarded with the main sea west-
ward, the inland seas and the river Jordan
east-ward, and at each end north and south
with mountains, fore-showed God's provi-
dence towards his people fur their safe de-
fence on every side. And so it is written,
' As the mountains are round about Jerusa-
lem, so the Lord is round about his people,
from henceforth even for ever,' Ps. cxxv. 2.
Ver. 14. — Sons of the Reubenites,]
Heb. of the Reubenite, and after, of tlie
Gadite; which the Gr. and Chald. translate,
sons of Reieben, and of Gad. Of these two
tribes receiving their inheritance, see Num.
xxxii.
Vek. 17. — Shall divide the land by
inheritance unto you,] Or, shall inherit
the land for you, that is, shall take posses-
sion of the land for you, and in your names,
and after divide it mito you, as in ver. 29.
See ver. 18. Eleazar the priest, and
Joshua,] In Gr. Jesus. These were the
two chief princes, and both of them figures
of Christ, who divideth to his people the in-
heritance of the kingdom of heaven : the one
figuring him in his priesthood, the other in
liis kingdom: 'for if Jesus Cthat is Joshua)
CHAP. XXXIV
177
names of the men which sliall divide tlic land by inheritance unto
you : Eleazar tlie priest, and Joshua tlie son of Nun. ^* And ye
shall take one prince, one prince of a tribe to divide the land by
inheritance. '' And tlicse are the names of the men : Of the tribe
of Judali, Caleb the son of Jepliunneh, -" And of the tribe of the
sons of Simeon, Samuel the son of Ammihud. ^' Of the tribe of
Benjamin, Elidad the son of Chislon. ^^ And the prince of the
tribe of the sons of Dan, Bukki the son of Jogli. '^^ Of tlie sons
of Joseph, the prince of the tribe of the sons of Manasses, Han-
niel the son of Ephod. ^* And the prince of the tribe of the sons
of Ephraim, Kemuel the son of Shiphtan. '^* And the prince of
the tribe of the sons of Zabulon, Elizaphan the son of Parnacli.
^® And the prince of tlie tribe of the sons of Issacliar, Paltiel the
son of Azzan. *^ And the prince of the tribe of the sons of Aser,
Aliihud the son of Shelomi. ''* And the prince of the tribe of tlie
had given them rest, then would he not after-
ward have spoken of another day,' Heb. iv.
8. The priest had an hand in parting the
inheritance, to signify that it was an holy
work, and a shadow of heavenly things.
Also, that if difficulty did arise, he might
ask counsel for Joshua, ' after the judgment
of Urim before Jehovah,' Num. xxvii. 21.
And likewise for that the priests and Levites,
though tliey had no inheritance as the other
tribes, yet iiad they cities and suburbs from
among their brethren, Num. xxxv., which
also the Levites claimed of Eleazar the priest,
and of Joshua, and the other princes, and had
the cities and suburbs given them by lot be-
fore the Lord, Josh. xxi. Thus also the
truth of God's promise to Abraham was mani-
fested ; for he had said, that in the fourth
generation they should return from their af-
fliction and servitude into the land of Canaan,
Gen. XV. 14 — 16. And so it came to pass,
for Kohath the son of Levi was one of them
that went with Jacob into Egypt, Gen. xlvi.
11, 26; of Kohath proceeded Amram, of
him Aaron, and of him Eleazar, 1 Chron.
vi. 1—3.
Ver. 18. — One prince, one prince of a
TRIBE,] That is, of every tribe one prince.
See the like phrase in Num. xiii. 2; xvii. 6;
Josh. jii. 12; iv. 2, 4. To divipe the
LAND By inheritance,] Or, to inherit the
land, as the Heb. properly and usually signi-
fieth; this latter some of the Hebs., as Jar-
chi and Kimchi, do retain, expounding it of
the princes, who instead of the people, and as
their tutors and governors, first took the pos-
session in the name of their tribes, and after
distributed it unto them by their families.
But the Chald. here, and again in Josh. xix.
49, (where the like phrase is also used) both
Vol. II.
the Chald. and Gr. do there translate it,
cause to inherit, or divide by inheritance;
and so Moses explaineth it in ver. 29.
Ver, 19. — Caleb,] He was one of the
spies sent to view tlie land: of whom see
Num. xiii. 7, 31 ; xiv. 24 ; Josh. xiv. 6,
&c.
Ver. 20. — Samuel,] Or, Shemuel : the
notation of which name, see in 1 Sam. i. 20.
The Gr. calleth him Salamiel, by a mistak-
ing from Num. i. 6. Ammihud,] In Gr.
Semioud: so in Num. i. 10.
Ver. 21.— Elidad,] In Gr. Eldas the
son of Chaslon.
Ver. 22. — ^Bukki,] In Gr. Bokkor son of
Jekli.
Ver. 23. — Hanniel,] In Gr. Aiiiel son
of Souphid.
Ver. 24. — ^Kemuel,] In Gr. Kamouel
son of Saphtan.
Ver. 25. — Parnach,] Or, Pharnach; in
Gr. Charnach.
Ver. 26.— Paltiel,] Or, Phaltiel ; in
Gr. Phantiel son of Oza.
Ver. 27.— Ahihod,] Or, Jchihud; in
Gr. Achiod son of Seletni.
Ver. 28. — Pedahel,] In Gr. Phadiel.
Observe here the order of the tribes, as they
were named with their princes; 1. Judah,
2. Simeon, 3. Benjamin, 4. Dan, 5. Manas-
ses, 6. Ephraim, 7. Zebulon, 8. Issachar, 9.
Aser, 10. Naphtali. This order agreeth not
with that in Num. i., nor with that in Num.
vii., nor in Num. xxvi., nor any before set
down; but is thus disposed by God's wisdom
and piovidence before hand, as they did after
inherit the land. Judah is first, having the
first lot, and he dwelt in the south part of the
land, Josh. xv. 1, &c. Simeon is next him,
because his inheritance ' was within the in-
178
NUMBERS.
sons of Naphtali, Pedahel the son of Ammilmd. ^^ These are they
w]iom Jehovah commanded to divide the inheritance unto the sons
of Israel, in the land of Canaan.
heritance of the sons of Judah,' Josh. xix. 1.
The next was Benjamin, who had his lot by
Judah, ' between the sous of Judah and the
sons of Joseph,' Josh, xviii, 11. The fourth
was Dan, for his lot fell by Benjamin's west-
ward, in the Philistines' country, as is to be
seen by his cities, in Josh. xix. 40, 41, &c.
Then Manasses, and by him Ephraim his
brother, whose inheritances were behind Ben-
jamin's, as before is noted, Josh. xvi. xvii.
Next them dwelt Zabulon and Issachar. of
whose lots see Josh. xix. 10, 17. Last of
all dwelt Aser and Naphtali in the north
parts of Canaan, of whose lots see Josh. xix.
24, 32, &c. And as when they encamped
about God's tabernacle, they were ordered
according to their brotherhoods, as is noted
on Num. ii., so in the dividing and inherit-
ing of the land we may see the like. For
Judah and Simeon, both sons of Leah, dwelt
abreast one by another. Benjamin of Rachel,
and Dan of Rachel's maid, dwelt next abreast,
Manasses and Ephraim, both sons of Joseph,
by his mother Rachel, had the next place
one by another. Zabulon and Issachar, who
dwelt next together, were both sons of Leah.
So the last pair were Aser of Leah's maid,
and Naphtali of Rachel's maid. Thus God,
in nominating the princes that should divide
the land, fore-signified the manner of their
possession, and that they should be seated to
dwell as brethren together in unity, for the
mutual help and comfort one of another, as
is noted of the first two, Judah and Simeon,
who joined together in war against the Ca.
naanites, Judg. i. I — 3.
VeR. 29. To DIVIDE THE INHERITANCE
UNTO,] Or, to give the sons of Israel inheri-
tance. According to this commandment, so
■was it fulfilled by ' Eleazar the priest, and
Joshua the son of Nun, and the heads of the
fathers of the tribes of the sons of Israel,'
who divided the inheritance unto the people
' by lot, in Shiloh, before the Lord, at the
door of the tabernacle of the congregation,'
Josh. xix. 51.
CHAP. XXXV.
1 • The Lord commandeth Israel to give eight and forty cities for the
Levites, with their suburbs and measure thereof. 6. Six of them are to
be cities of refuge. 9. The laws of murder, when the man-slayer might
have the benefit of the cities of refuge, and when he must be 'put to death.
31. No ransom might he taken for the murderer that was worthy of
death.
* And Jehovah spake unto Moses, in the plains of Moab by Jor-
dan, near Jericho, saying, ^ Command the sons of Israel that they
give unto the Levites of the inheritance of their possession, cities
to dwell in ; and suburbs to tlie cities round about them, shall ye
give unto the Levites.
Ver. 2. — That they give,] Or, and let
them give unto the Levites. The Lord hav-
ing given order in chap, xxxiv. for dividing
the land unto Israel, commandeth here a por-
tion to be given out of all their possessions
unto him, which he bestoweth on his mini-
sters the Levites, for a part of their liveli-
hood. The equity of which law, both for
honouring the Lord with our substance, Prov.
iii. 9; and for maintaining his ministers,
Gal. V). 6, is perpetual. Therefore, speak-
ing of the church under the gospel, according
to these legal figures, he saith, ' when ye
shall divide by lot the land for inheritance,
ye shall ofl'er an oblation unto the Lord, an
holy portion of the land,' &c. The holy por-
tion of the land shall be for the priests, the
ministers of the sanctuary, which shall come
near to minister unto the Lord, &c., Ezek.
xlv. 1, 4, 5; xlviii. 9, 10,13. Suburbs to
the cities,] Or, as the Gr. translateth, the
suburbs of the cities : which suburbs are call-
CHAP. XXXV.
179
^ And the cities shall be for them to dwell in, and tlie suburbs of
them shall be for tlieir cattle, and for their goods, and for all tlieir
beasts. * And the suburbs of the cities which ye shall give unto
the Levites, shall be from the wall of the city and outward, a thou-
sand cubits round about. ^ And ye shall measure from without the
city on the east-side two thousand cubits, and on the south-side
two thousand cubits, and on the sea-side two tliousand cubits, and
on the north-side two thousand cubits, and the city shall be in tlie
midst ; this sliall be to them the suburbs of the cities. And the
cities which ye shall give imto the Levites, shall be the six cities of
ed in Heb. Migrash, that is, a place cast out east wind: see the Notes on Num. xxxiv. 3.
lying without the walls of the city
Chald. Revach, that is, a space ; in Gr.
Proasteia, as lying before the city ; and in
ver. 3, Aphorismata, as he\ng separated from
the city ; and in ver 5, homura, conjines or
limits.
Ver. 3. — Their goods,] Or, their suit-
stance, their gathered goods : see the notes on
Gen. xii. 5 ; it is a general word, and some-
times implieth cattle also, as 2 Chron. xxxi.
3; xxxii. 29 ; xxxv. 7. Beasts,] In Heb.
Chajah, whicli is a general name for living
things ; but here translated in Gr. four-
footed beasts. And from hence the Hcbs.
gather, " that they gave the Levites a place
of burial to every city without those bounds
(or suburbs:) for they buried not their dead
in the suburbs of their cities, because it is
said, 'and for all their living things;' they
gave it for the living and not for burial."
Maim, treat, of Release and Jubilee, chap,
xiii, sect. 3. That they used in Israel to
bury their dead without the cities, appeareth
by Luke vii. 11, 12.
Ver. 4.. — A thousand cubits,] The Gr.
saith, tii'o thousand cubits, as it is in the ver.
following, where the Lord speaketh of two
thousand cubits: so the thousand cubits here
mentioned, some think to be meant of holy
measure double so much as the common mea-
sure, and that the latter do expound the for-
mer. The Hebs. explain it thus, " the su-
burbs of the cities are expressed in the law
to be three thousand cubits on every side,
from the wall of the city and outward, Num.
xxxv. 4, 5. The first thousand are the sub-
urbs, and the two thousand which they
measured without the suburbs, were for fields
and vineyards." Maim, treat, of the Release
and Jubilee, chap. xiii. sect. 2.
Ver. 5. — Without the city,] By the
city, the Hebs. understand here the city with
the suburbs, that is, the thousand cubits fore-
mentioned, which were for their cattle, and
these two thousands more for fields and vine-
yards, as is before noted.
East side,] Or, east quarter } in Chsld.
Sea side,] That is, the west side, as the
Chald. saith, the ivest wind. Moses useth to
call the west the sea, as is noted on Gen. xii.
8. So in Num. xxxiv. 6.
Ver. 6. — Of refuge,] That city is call-
ed in Heb. Miklat, of gathering, because the
man-slayer was there gathered and detained;
in Gr. Phugadeuterio7i, a place oi flight and
exile; in Chald. Shezabuth, of deliverance
and preservation. The six cities appointed
for refuge, were these: Bezer, of the Reuben-
ites' country, Ramoth in Gilead of the Gad-
ites, and Golan in Basan of the Manassites,
these three Moses separated, Dent. iv. 41,
43; the other three appointed by Joshua,
were Kedesh in Galilee in mount Naphtali,
Shechem in mount Ephraim, and Kirjah-
arba (which is Hebron) in the mount of
Judah, Josh. xx. 7; the use of these is after
showed. FoRTT-TWO cities,] These with the
like cities of refuge, are declared in Josh, xxi.;
how they were given out of every tribe. Of
the Kohathites, the priests the sons of Aaron
had thirteen cities. Josh. xxi. 19; the resi-
due of the Kohathites, had ten cities. Josh,
xxi. 2(3. The Gershonites had tliirteen
cities. Josh. xxi. 33. The Merarites had
twelve cities. Josh. xxi. 40. So 'all the
cities of the Levites, within the possession of
the sons of Israel, were forty and eight cities
with their suburbs,' Josh. xxi. 41. Thus
Jacob's prophecy of Levi was fulfilled, that
he should be scattered in Israel, Gen. xlix.
5, 7. But because of the Levites' zeal for
the Lord, the curse was turned into a bless-
ing (as is noted on Exod. xxxii. 29,) and
they were teachers of the law unto the tribes
of Israel. Deut. xxxiii. 8, 10. Wherefore
God gave them cities out of every tribe how-
beit, whatsoever remained of these cities, be-
sides the habitations of the Levites, and the
suburbs forementioned, as the fields of the
cities and their villages, continued under the
dominion, and in the possession of the tribes,
to whom they had been distributed before, as
the example of Hebron given unto Caleb
showeth. Josh. siv. 13, 14; xxi. 11, 12.
180
NUMBERS.
refuge, which ye shall give, for the maw-slayer to flee thither ; and
above them ye shall give forty and two cities. ^ All the cities
which ye shall give unto the Levites, shall be forty and eight cities,
them and tlieir suburbs. ^ And the cities which ye shall give for
the possession of the sons of Israel, from them that have many, ye
shall give many, and from them that have few, ye sliall give few ;
every man according to his inheritance whicli they inherit, he shall
give of liis cities unto the Levites.
^ And Jehovah spake unto Moses saying,
" Speak unto the sons of Israel, and say unto them. When ye
be come over Jordan into the land of Canaan, '' Tlicn ye shall
appoint for you cities, cities of refuge shall they be for you, that
the man slayer may flee thither, which smiteth a soul by error.
'' And the cities shall be unto you for refuge from the avenger,
that the »2aw-slayer die not until he stand before the congregation
for judgment. " And the cities whicli ye shall give, the six cities
of refuge shall be for you. " Three cities ye shall give on this side
Jordan, and three cities shall ye give in the land of Canaan, cities
of refuge shall they be. ^^ For the sons of Israel, and for tlie stran-
Ver. 8. — Ye shall give many,] Or, yc
shall multiply to give: so the tribes that had
many cities, and more large inheritances,
gave the more cities. For out of the tribes
of the sons of Judah and of Simeon, were
given nine cities, out of Benjamin four, out
of Ephraim four, out of Dan four, out of the
half tribe of Manasses two, out of the other
half tribe of Manasses two, out of Issachar
four, out of Aser four, out of Naphtali three,
out of Zabulon four, out of Reuben four, out
of Gad four. Josh. xxi. 9, 16, &c.
Ver. 11. — Shall appoint,] Or prepare,
as the Chald. explaineth it, in Gr. ye shall
distinguish (or distinctly separate:) elsewhere
it is called separating, Deut. iv. 41; and
sanctifying. Josh. xx. 7. By error,] Or,
ignorantly, unadvisedly, unawares : the Gr.
translateth, univillingly ; this is opened in
ver. 22, 23; and Deut. xix. 5; in Josh.
XX. 3 ; it is declared by two words, by error,
(or unawares), and without knowledge, (or
unwittingly.)
Ver. 12. — The avenger,] To wit, of
the blood, as is expressed in ver. 19, and the
Chald. and Gr. here add the same. Goel
here Englished an avenger, elsewhere signi-
fieth a redeemer, but properly one of the
same blood and kindred, as Ruth ii. 20; in.
9, 12; who, if things were sold, was to re-
deem them, as Lev. xxv. 25; if blood were
shed was to avenge it, as in this case. And
so the Gr. here and usually calleth him Jg-
chisteuon, tliat is, one 7iear of kin. Of this
kinsman the avenger, it is said in ver. 19,
that he should put the murderer to death ;
see the notes there. Before the congre-
gation,] When a man had done a murder,
he fled to some city of refuge, the way being
always prepared, that he might flee thither
without hindrance, as is noted on Deut. xix.
3. Coming thither, at the entering of the
gate, he showed his cause to the elders of the
city of refuge, who took him in till he was
sent after, and fetched home to the city where
he had done the murder, and there he stood
before the congregation, Josh. xx. 4, 6; who,
if they found him worthy of death, they deli-
vered him to the avenger to kill him ; if not,
they returned him to his city of refuge, where
he lived in a kind of exile and imprisonment,
until the death of the high priest, as after
followeth. See Deut. xix. 12. Before the
cities of refuge were appointed, the altar was
a place of refuge, as is probable by Exod.
xxi. 13, 14. And from that place the Hebs.
gather, that " the altar was a place of re-
fuge." Maim, treat, of Murder, chap. v.
sect. 12.
Ver. 14. — Three cities,] Which were
Bezer, Ramoth, and Golan, Deut. iv. -ll,
43. And three cities,] Kedesh,S/iechcm,
and Hebron, Josh. xx. 7. And if the Lord
enlarged their coast, and gave them all the
land, they were to add three cities more,
Deut. -six. 8, 9.
Ver. 15. — The stranger,] In Gr. the
proselyte, meaning him that was not an Is-
raelite by nature, but by religion. The so-
.iourner,] That dwelt a stranger in the land
CHAP. XXX v.
181,
ger, and for the sojourner among them, sliall these six cities be for
a refuge ; tliat every one that smiteth a soul by error may flee
thither. "^ And if lie smite him with an instrument of iron, and he
die, he is a man-slay ev ; tlie man-slayer shall be surely put to death.
" And if he smite him with a stone of the hand, wherewith he may
die, and he die, lie is a man-slayer, the wan-slayer shall be surely put
to death. ^^ Or, if he smite him with an instrument of wood of the
hand, wherewith he may die, and he die, he is a man-slayer ; the
man-slayer shall be surely put to death. '^ The avenger of the blood,
iie shall put to death the ma7i-slayer ; when he meeteth him, he
shall put him to death. -" And if he thrust him of hatred, or have
cast upon him by lying of wait, and he die. ^' Or in enmity smite
him with his hand, and he die, the smiter shall be surely put to
death, he is a man-slayer -. the avenger of the blood shall put to
smote, and of him that was killed, and the
place of the blow," &c. Maim, treat, of
Murder, chap. iii. sect. 1, &c.
of Israel, and yet not of their church and re-
ligion, Deut. xiv. 21. These all had bene-
fit by the cities of refuge ; but if an heathen
by error killed an heathen, the cities of re-
fuge received him not, saith Maim, treat,
of Murder, chap. v. sect. 4. Sjiiteth a
SOUL,] That is, kilkth any person ; so ver.
II.
Ver. 16. — If he smite him,] To wit,
purposely and presumptuously, as the pun-
ishment after showeth. Surely put to
DEATH,] Or, put to die the death ; Heb. dy-
ing he shall be put to death; so in ver. 17,
IS, 21.
Ver. 17. — A stone of the hand,] That
is, throivn with the hand ; the Gr. translat-
eth it, a stone out of the hand ; the Chald.
a stone that is taken in the hand. He may
DIE,] The Chald. more fully explaineth it,
which is enough for him to die therewith ; so
ill ver. IS.
Ver. 18. — Wood of the hand,] Gr, otit
of the hand j Chald. wood taken in the hand,
which is sufficient for him to die thereby ; as
in ver. 17. These cautions are here added
to discern of murders ; the Hebs. explain
them thus: " he that smiteth his fellow pre-
sumptuously with a stone, or with wood, that
he die, they measure the thing wherewith he
smote him, and the place whereon he smote
him, to see if that thing were enough to kill
him upon such a member (of his body) or
not, as it is wiitten, ' with a stone of the
hand,' &c., so that it be enough to kill him.
They measure also the might of him that
smote, &c. For iron instruments the law
gives no measure, Num. xxxv. 16. He is
to die that killed him, though it were wiih a
needle ; and whatsoever is sharp like a nee-
dle, as bodkin, knife, or the like. He that
smiteth his fellow without any instrument,
and killeth him, as with his hand, or his foot,
&c., thoy measure the strength of him that
Ver. 19. — He shall put to death,]
Or, he may put him to death, to wit, after
he is adjudged to death by the magistrate,
ver. 12. " If the avenger of blood will not,
or if he be not able to kill him, or if he have
no avenger of blood, then the judges shall kill
the murderer with the sword." Maim, treat,
of Murder, cliap. i. sect. 1. When he
meeteth him,] Though it be within the
cities of refuge, saith Jarchi. But this is to
be understood, after lawful judgment by the
magistrate ; for the elders of his city were to
send and fetch him from the city of refuge,
' and deliver him into the hand of the aven-
ger of blood,' Deut. xix. 12. Wherefore the
Chald., instead of meeting him, saith,
' when he shall be condemned unto him by
judgment.' So in ver. 21.
Ver. 20.— Of hatred,] Which is inve-
terate anger, and inward grudge, difl'ering
from enmity or open hostility, spoken of in
ver. 22. ' He that hateth, dissembleth with
his lips, and layeth up deceit within him,'
Prov. xxvi. 24. The Hebs. say, " he that
hateth, if he kill by error (or unadvisedly) he
is not kept in the city of refuge, as it is said,
and he was not his enemy, (Num. xxxv. 23,)
&c. And who is he that hateth ? he that
for enmity's sake speaketh not unto him for
three days (space.)" Maim, treat, of Mur-
der, chap. vi. sect. 10. Cast upon him,]
To wit, any iristrumcnt, as is expressed in
ver. 22 ; and so the Gr. explaineth it here.
By laying of v^'ait,] With intent and pur-
pose of evil, when occasion is ofTered: so
Saul laid wait (or hunted) for David's soul,
1 Sam. xxiv. 11 ; the Jews for Christ, Luke
xi. 54; and for Paul's life. Acts xxiii. 21.
Ver. 21. — Enmity,] Or, hostility, ill
will, open and professed.
182
NUMBERS.
death the man-slayer when he meeteth him. ^^ But if he thrust
him suddenly, without enmity, or have cast upon liim any instru-
ment witliout laying of wait. ^^ Or witli any stone, wherewith he
may die, without seeing him ; and he hath caused it to fall upon
liim, and he die, and he was not his enemy, nor a seeker of his
evil. ^* Then tlie congregation shall judge between the smiter and
the avenger of the blood, according to these judgments. ^* And
the congregation sliall deliver the man-slay ev out of the hand of
tlie avenger of the blood, and the congregation shall restore him
unto tlie city of his refuge, whither he was fled ; and he shall abide
in it until the death of the great priest, which was anointed with
the oil of holiness. ^^ And if the man-slayer going shall go forth out
of tlie border of the city of his refuge, whither he was fled, " And
tlie avenger of the blood find him without the border of the city of
liis refuge, and the avenger of the blood shall slay the ma^-slayer,
no blood shall be unto him. ^^ Because he should have abiden in
the city of his refuge, until the death of the great priest ; and after
the death of the great priest, the wan-slayer shall return into the
land of his possession. '* And these things shall be unto you for a
statute of judgment, throughout your generations, in all your
Ver. 22. — Suddenly,] Or, unawares,
and as it were by chance.
Ver. 23. — With any stone,] That is,
have smitten him with any stone, as in ver.
17. Wherewith he may die,] In Chald.
which is sufficient that he may die therewith :
see the notes on ver. IS.
Ver. 25. — Of the great priest,] A fi-
gure of Clnist, called the ' great priest over
tlie house of God,' Heb. x. 21 ; and the
' great high priest that is passed into the
heavens,' Heb. iv. 14; 'who is the Media-
tor of the New Testament, that by means of
death, for the redemption of the transgres-
sions under the first testament, they which
are called might receive the promise of the
eternal inheritance,' Heb. ix. 15. As the
high priests, wliile they lived by their service
and sacrificing made atonement for the sins
of the people, especially one day in the year.
Lev. xvi.; wherein they fignred the work of
Christ for us: so at the high priest's death,
by releasing such as were exiled for unwitting
murdei-, there was a shadow of redemption in
Israel.
Ver. 26. — Going shall go forth,] That
is, shall at any time, upon any occasion, go
forth. So he was not only exiled from hif
own city, but confined as a prisoner within
the limits of the city of refuge. The Hebs.
say, " he might never go out of the city of
his refuge, no not though it were for a thing
commanded, [as to worship at the solemn
feasts, or the like,] or for to bear witness,
whether it were in money matters, or to tes-
tify in case of life and death," &c. Maim.
treat, of Murder, chap. vii. sect. 8.
Ver. 27. — Without the border,] So
not the city only, but the borders and limits
of the territories thereof were his refuge.
" Every city of refuge, the borders thereof
are a refuge as well as it, &c. and if (the
avenger of blood) kill him there, he is to be
killed for him. Notwithstanding though the
border be a refuge, yet the man-slayer may
not dwell in it ; for it is said (in ver. 25,)
' and he shall abide in it ;' in it, (the city,)
and not iu the border of it." JNIaim. ibid,
chap. viii. sect. 11. No blood shall be
unto him,] That is, the avenger shall have
no blood imputed to him; or, as the Gr.
translateth it, he shall not be guilty, to wit,
of blood-shed.
Ver. 2S. — Into the land of his posses-
sion,] Into his own city or village, that part
of the land which he possessed. It is holden
by the Hebs. that although by the high priest's
death " atonement was made for him, yet
he never returned to the princely state (or
dignity) that he had (in the city,) but was
debased from his greatness all his days, be-
cause that great scandal came by his hand."
Maim. ibid. chap. vii. sect. 14. Moreover
they say, " a man-slayer upon whom sentence
is past that he shall be exiled, if he die before
he go into exile, they carry his bones thi-
CHAP. XXXV
183
dwellings. ^" Every one tliat smiteth a soul by the mouth of wit-
nesses, tile nian-slayex sliall be slain ; but one witness shall not
answer against a soul to die. ^' And ye shall take no ransom for
the soul of the wzaw-slayer, which is guilty of death, but he shall be
surely put to death. ^^ Neither shall ye take ransom for him that
is fled unto the city of his refuge, to return to dwell in the land,
until the death of the priest. ^^ And ye shall not pollute the land
wherein ye are, for blood, it polluteth the land ; and for the land,
there sliall be no expiation for the blood tliat is shed therein,
but by the blood of him that shed it. ^* And thou shalt not defile
the land which ye inhabit in, witliui which I do dwell, for I Jeho-
vah dwell among the sons of Israel.
ther. And a man-slayer that dieth in the
city of his refuge, they bury him there; and
when the high priest dieth, they carry the
man-flayer's bones from thence unto the se-
pulchres of his fathers. Ibid. sect. 3.
Ver. 30. — Every one that smiteth a
SOUL,] That is, who killeth a person, to wit,
him that is a murderer. By the mouth,]
That is, by the testimony of three witnesses,
whicli after is explained ' of two witnesses
or three witnesses, Deut. xvii. 6; xix. 15.
See the annot. there. Not answer,] That
is, not testify, as the Gr. and Chald. trans-
late it, meaning, to have the sentence of
death confirmed against him: see Deut. xix.
15. To DIE,] That is, to cause him to die,
or, that he should die: see the notes on Gen.
vi. 19.
Ver. 31. — The soul of the man-slay-
er,] That is, the life of the murderer, to re-
deem him from death. " Tlie judges are
warned that they take no ransom of the mur-
derer, and though he could give all the
wealth that is in the world, and though the
avenger of blood should be williug to free
him ; for the soul of him that is killed, is not
the possession of the avenger of blood, but the
possession of the holy blessed (God.) Maim,
treat, of Murder, chap. i. sect. 4. Guilty
OF DEATH,] Heb. which is wicked, to die,
that is, as the Gr. and Chald. explain it,
guilty, or condemned to die. According to
this phrase, David saith, ' when he shall
be judged, let him go forth wicked, (that is,
condemned,) Ps. cix. 7.
Ver. 32. — For him that is fled,] Heb.
to flee ; whJcL is explained by Jarchi and
others, " for him that is fled." In the
LAND,] fn the land of his possession, as in
ver. 28.
Ver. 33. — Polluteth,] Or, impiously
staineth, foully deformcth the laiid. This
word which Moses here useth of murder, and
the prophets after apply unto spiritual whore-
dom or idolatry, Jer. iii. 2, 9 ; and idola-
trous blood-shed, Ps. cvi. 38 ; showeth the
heinousness of this sin, that defileth not only
him that doth it, but the whole land if it be
not avenged. Hereupon the Hebs. say, "thou
hast not any thing concerning which the law
giveth such a charge, as for shedding of blood,
as it is said (ia Num. xxxv. 33,) ' and ye
shall not pollute the land,' " &c. Maim,
treat, of Murder, chap. i. sect. 4. The
blood of him that shed it,] If it were
wilful murder; or by the death of the high
priest, if it were unwilling manslaughter.
Hereupon it is said, ' a man that doth vio-
lence to the blood of any person, shall fly to
the pit, let no man stay him,' Prov. xxviii.
17.
Ver. 34. — I do dwell,] The land of
' Israel was the Lord's land,' Hosea ix. 3;
and by his dwelling there among his people,
was sanctified, and called ' the holy land.'
Zech. ii. 12 ; and though he dwelt most
specially in his sanctuary there, which after-
ward was in Jerusalem, Ps. Ixxiv. 2 , cxxxv.
21; yet the whole land was sanctified by his
habitation therein, which was a reason why
the people might not pollute it, either with
blood, or with any other wickedness, for holi-
ness becometh his house for ever, Ps. xciii.
5. And for this cause the unclean were to
be put out of the camp of Israel, in the midst
whereof God did dwell,' Num. v. 3.
184 NUMBERS.
CHAP. XXXVI.
1 , The inconvenience of the inheritance of daughters is remedied hy
marrying in their own tribes, lest the inheritance should he removed
from the tribe. 10. The daughters of Zelophehad obey the Lord's com-
mandment, and marry their uncles' sons.
^ And the heads of the fathers of the family of the sons of Gi
lead, the son of Machir, the son of Manasses, of the families of
tlie sons of Joseph, came near, and spake before Moses and before
the princes, the heads of the fathers of tlie sons of Israel. ^ And
tliey said, Jehovah commanded my lord to give tlie land for an in-
heritance, by lot, to the sons of Israel : and my lord was com-
manded by Jehovah to give the inheritance of Zelophehad our
brother unto his daughters. ^ And if they become wives to any of
tlie sons of the tribes of tlie sons of Israel, tlien shall their inheri-
tance be taken away from the inheritance of our fathers, and shall
be put to the inheritance of the tribe unto whom they shall be j
so it sliall be taken away from the lot of our inheritance. * And
when the jubilee of the sons of Israel shall be, then shall their in-
lieritance be put unto the inheritance of the tribe, anto whom they
shall be : so their inheritance shall be taken away from the inheri-
tance of the tribe of our fathers.
' And Moses commanded the sons of Israel according to the
mouth of Jehovah, saying, The tribe of the sons of Joseph speak
right. ® This is the thing which Jehovah doth command concern-
ing the daughters of Zelophehad, saying. Let them become wives
to whom it is good in their eyes, only to the family of the tribe of
Ver. 1. — The HEADS,] In Gr. the princes, Ver. 3. — -Of the tribes,] Of any of the
that is, the chief fathers, God having de- other tiibes, beside their own. Be takeh
signed the limits of the holy land which Is- aavay,] Or, be diminished, contrary to add-
rael should inheiit, in Num. xxxiv. and ap- ing or putting to, after mentioned: so the in-
pointed his own portion out of the same, to heritances of this, and of other tribes by h"ke
be given unto the priests and Levites, Num. accidents might in time be changed, dis-
XXXV., doth now conclude his laws with an turbed, and come to confusion, contrary to
ordinance for the settled continuing of the the order before set of God.
inheritances unto the tribes, as they should be Ver. 4. — The juhilee shall be,] Which
at first allotted unto them. The occasion of was every fiftieth year, in which the inlieri-
this ordinance is a complaint made by some tances that were alienated to others, were by
of the Manassites, concerning Zelopheliad's the law given in Lev. xxv. to return unto the
daughters, if they should be married to men first owners; which ordinance also should by
of other' tribes. Gilead,] In Gr. Galaad, such marriages be disannulled,
of whom see Num. xxvii. 1. Ver. 5. — The mouth,] That is, the word
Ver. 2. — My lord,] Meaning Moses, for of the Lord, as the Chald. tran'slateth ; in
to him was the commandment given, Num. Gr. bi/ the commandment of the Lord. So
xxvi. 52, 53, &o. ; xxvii. 6, 7. And by the answer which Moses gave, was not of
this title they give honour unto Moses, and himself, but by advice from God: see Num.
show their obedience ; as the scripture noteth xxvii. 5.
by the like title given unto others, 1 Pet. iii. Ver. C. — Good in their eyes,] That is,
fi; Matt. xxii. 44, 45. Zelophehad,] In pleaseth them. Daughters are not to be
Gr. Salpaad: see Num. xxvii. 1, &c. forced to marry with such as they like not:
CHAP. XXXV I.
185
their father shall they become wives. ' i\nd tlie inheritance of the
sons of Israel shall not remove from tribe to tribe ; for every man
of the sons of Israel shall cleave to the inheritance of the tribe of
liis fatliers. ^ And every daugliter that posscsseth an inheritance
of the tribes of the sons of Israel, shall be wife inito one of the
family of the tribe of her father, that the sons of Israel may pos-
sess, evei'y man the inheritance of his fathers. ^ And tlie inJieri-
(ance shall not remove from one tribe to anotlier tribe, but evei-y
man of the tribes of the sons of Israel shall cleave to his inheri-
tance.
'° Even as Jehovah commanded Moses, so did the daughters of
Zelophehad. " For Machlah, Tirzah, and Hoglah, and Milcah,
and Noah, the daughters of Zelophehad, were wives unto their
ancles' sons. '^ ( To men) of the families of the sons of Manasses,
the son of Josepli, they became wives ; and their inheritance was
unto the tribe of the family of their father.
'^ TJiese are tlie commandments and the judgments which Jeho-
vah commanded, by the liand of Moses, unto the sons of Israel, in
the plains of Moab, by Jordan, near Jericho.
see Gen. xxiv. 57, 58. To the family,]
To some of the family, or in the family ;
see ver. 12.
Ver. 7. — Shall cleave to the inheri-
tance,] Keeping himself thereto, and (for
the better perfoiinance hereof) marrying
within his tribe. For this word cleave, is
often used in rase of marriage, Gen. ii. 24;
Dan. ii. 43. Thus God providelh that the
order which he should set for the inheritances
in his land, to be divided by lot, might con-
tinue throughout all generations ; by which
means strife also might be cut off, and peace
preserved among his people.
Ver. 8. — That possesseth an inheri-
tance,] Oi-, that is heir of a possession; by
reason that her father had no ton to inhe-
rit, as in this case of Zelophehad. So here
is no restraint of other women, save such as
had inheritance. The priests also and Le-
vites, (which might have no inheritance with
Israel, Deut. xviii. 1,) had liberty to marry
with the women of any tribe; as Jehoiada
the priest had to wife the king's daughter of
Judah, 2 Chron. xxii. 1], another 'took a
wife of the daughters of Barzillai the Gilead-
ite,' Ezra ii. CI, and the like. By reason of
such marriages there might be kindred be-
VoL. II. 2
tween Elizabeth the mother of John the Bap-
tist, who was of the daughters of Aaron, and
Mary the Virgin, the mother of our Lord
Christ, who was of the lineage of David, of
the tribe of Judah, Luke i. 5, 36; iii. 23—
31.
Ver. 11. — OR Machlah,] Heb. and
Machlah, &c. Of these daughters, see Num.
xxvii. 1. Their uncles' sons,] The sons
of their fathers' brethren. Compare Lev.
xviii. 12 — 14.
Ver. 12. — Was unto the tribe,] That
is, remained unto (or in) the tribe. So ' Da-
niel was (that is, continued) even unto the
first year of king Cyrus/ Dan. i. 21 ; and
' they were (that is, continued) there, Ruth i.
2, and sundry the like. By this example and
observation of the law for inheritances in the
holy land, the people of God are taught to
hold fast their inheritance in his promises,
and right in Christ, which they enjoy by
faith; that as the Father hath made them
meet ' to be partakers of the inheritance of
the saints in light,' Col. i. 12 ; so they may
keep the faith and grace which they have
obtained unto the end, 1 Kings xxi. 3 ; Ezek.
xlvi. 18; Jude ver. 3; Heb. vi. 12.
BOOK OF DEUTERONOMY.
CHAP. I.
1. Moses" speech in the end of the fortieth year, hriejly rehearsing the
story. 6. Of God's promise and offer to give Israel the land of Canaan.
9. Of officers given them. 19- Of spies sent to search the land. 34. Of
God's anger for Israel's incredulity, 41. and disobedience.
' These be tlie words which Moses spake unto all Israel on this
side Jordan, in the wilderness, in the plain, over against the Red
sea, between Pliaran, and Tophel, and Laban, and Hazeroth, and
DEUTERONOMy,] A Gr. word, by interpreta-
tion, the repetition, (or second declaration) of
the latv. This name is borrowed from Deut.
xvii. 18, where Misneh hatorah, the copy of
the law, is in Gr. translated Beuteronomion,
whioh title is given to the whole book, as that
■which containeth a repetition and explana-
tion of the laws before given, as ver. 5. The
Hebs. call this book by the first words there-
of, " Eileh Hadbarim, these be the words."
And here beginneth the forty-fourth section,
or lecture of the law: see the notes on Gen.
vi. 9.
Ver. 1. — On this side,] Or, on the out-
tide; that is, beyond Jordan, as the Gr. trans-
lateth. The word sigoifieth both sides, and
by circumstance of place is to be understood.
To those out of the land of Canaan, it was
on this side ; to the Israelites in Canaan, it
was beyond, or the outside of Jordan, where
Moses spake these things: for Moses might
not enter into the land. Here Thargum
Jerusalemy (whom Onkelos the Chald. para-
phrast also followeth) cxplaineth it thus:
'' these be the words which Moses spake un-
to all Israel ; he rebuked them, for that they
had sinned on this side Jordan," &c. Hereupon
the Rabbins call this book, Sephor Thoche-
ehoth, that is, the book of rebukes. Jordan,]
Heb. Jarden : a river springing out of mount
Lebanon, in the north end of Canaan, run-
ning along the country. Of it, and the mys-
tery thereof, see Num. xxxiv. 12 ; Josh. iii.
The plain,] To wit, of Moab's land, as
ver. 5; see Num. xxii. 1. There Moses
spake these things and died, Deut. xxxiv. 5.
Tlie Chald. saith Moses rebuked them, " be-
cause they had provoked God in the plain."
The Red sea,] So both Gr. and Chald. do
translate it, adding the word sea : others
keep the Heb. name Suph, which signifieth
faffs, such as grow by the sea and rivers'
sides, Exod. ii. 3; and so expound it not of
the sea Suph, called the Red sea) but of a
flaggy place by the sides of Jordan towai'ds
the wilderness of Arabia. So in Num. xxi.
14. Pharan,] Or, Paran, a wilderness
southward from the place where Moses now
was, through which Israel had passed, Num.
xiii. 1 ; in it was a mountain so named,
Deut. xxxiii. 2. The Chald. here addeth,
" in Pharan where they murmured against
the manna." Tophel,] This is thought to be
a town, called afterwards Pella, which was
northward from whei-e Moses now spake.
Laban,] In Gr. Lobon ; of others Lybias ;
a city lying from them northwest. Haze-
roth,] By interpretation, court-yards, and
so the Gr. expounds it: a place lying east-
ward. Of Hazeroth, we read also in Num.
xi. 35; xiii. 1. Unto it the Chald. here
referreth it, saying, " In Hazeroth where
they provoked God for flesh." Dizahaij.]
A region wherein was the city Mezihab, as
some suppose. Zahab signifies gold ; and so
the Gr. here translateth, by the gold-mines.
The Chald. refers it to the golden calf which
they made. All these are limits of the place
where Moses gave this Deuteronomy, which
was without the holy land, and river Jordan
CHAP. I.
187
Dizdhab. ^ Eleven Any s' journey from Horeb, by the way of mount
Seir unto Kadesli-Barnea. ^ x\nd it was in the fortieth year, in
the eleventli month, in the first day of the month, Moses spake
unto the sons of Israel, according unto all tliat Jehovah com-
manded him, unto them. After lie had smitten Sihon king of tlie
Amorites, which dwelt in Heshbon, and Og king of Bashan, which
dwelt in Ashtaroth, in Edrei. ^ On this side Jordan, in tlie land
of Moab, began Moses to declare this law, saying, ' Jehovah our
God spake unto us in Horeb, saying, Ye have dwelt long enough
in this mountain. ' Turn you and take your journey, and go to
(wherein baptism was administered, Matt,
iii.) environed with places, which in name
and situation, signified affliction: and teach
us the u>e of this law, which is to afflict the
soul by showing it sin, and to prepare us for
Christ, who by faith bringelh us to his rest
ill the heavenly Canaan, Heb. iv. I — 3, &c.
Ver. 2. — Elevex days' journey,] So
the Chald. expounds it, adding also the word
journey. Some of the Hebs. think, that in
eleven days, all things iu this book of Deu-
teronomy were by Moses rehearsed. Neither
could it be any long time, seeing Moses be-
gan ' the first day of the eleventli month,'
ver. 3; and having ended all things in this
book, died, and was mourned for thirty days,
Deut. xxxiv. 8. Then Joshua sendeth spies
to view the land. Josh, ii; leadeth the people
through Jordan, Josh, iii ; circumciseth
them, and after keepeth the ' passover the
fourteenth day of the first month,' Josh. v.
Horeb,] Called also Sinai, the mount where
the law was given ; see Exod. iii. 1. Mount
Seir,] The mountainous country of Seir,
wherein the Edomites dwelt. Gen. xxxvi. 8,
9. Kadesh-barnea,] The southern border
of the land of Canaan, Num. xxxiv. 4.
Though the way was so short, yet Israel for
their sins wandered forty years in the wilder-
ness, as God had threatened, Num. xiv. 33,
34, in which time all the fathers died.
Ver. 3. — Fortieth year,] Of Israel's
coming out of Egypt. In the first month of
this year, Mary, Moses' sister died, Num.
XX. 1, * in the first day of the fifth month
thereof, Aaron his brother died,' Num. xxxiii.
38 ; and now at the end of the year, Moses
himself dieth, when he had repeated the law,
and renewed the covenant between God and
his people Israel.
Ver. 4. — Sihon,] The story hereof see
in Num. xxi; and after in Deut. ii. 26, &c.
The slaughter of Sihon and Og was an en-
couragement to Israel, for their after wars,
and an argument to move them unto thank-
ful obedience to the law now repeated. In
Ashtaroth, in Edrei,] He dwelt in Asta-
roth, and was smitten in Edrei, where the
battle was fought, Num. xxi. 33 ; or as the
Gr. translattth it, he dwelt in Astaroth and
in Edrei, for they were both cities in Og's
land. Josh. xiii. 31 ; and Og is said to have
reigned in Astaroth and Edrei, Josh. xiii.
12. In Gen. xiv. 5; it is called Astaroth
Karnaim.
Ver. 5.- — Began,] Or, willingly took up-
on him : for the word implieth willingness
and contentedness: see Gen. xviii. 27. So
all ministers should feed theii" flocks 'wil-
lingly, and of a ready mind,' 1 Pet. v. 2.
And Moses began to declare, that is, he de-
clared as Jiisns began to say unto his disci-
ples, Luke xii. 1 ; that is, he said unto them,
Matt. xvi. C ; and his disciples began to pluck
the ears of corn. Matt. xii. 1 ; that is, they
plucked, Luke vi. 1 'Jo declare,] Or, to
7)iake plaiyi, clearly mcmif est, to the under-
standing of the people, as in Hab. ii. 2, a
thing is said to be ' made plain,' in writing,
' that he may run that rcadeth it.'
Ver. 6.— Dwelt,] Or sitte7i (that is,
continued) much. They came to that mount,
in the third month after their departure out
of Egypt, Exod. xix. 1, 2; and removed
from the mount, ' the twentieth of the second
month in the second year,' Num. x. 11, 12;
so they remained there almost a whole year,
where they received the law, or Old Testa-
ment, and had made a tabernacle for God to
dwell among them: from thence God called
them by word and sign, the cloud removing.
Num. X. 11, 13, 33; to journey towards
Canaan the land promised to Abraham, the
figure of their heavenly inheritance by faith
in Christ. The law is uot for men to con-
tinue under, but for a time, till they be fitted
and brought unto Christ: see Gal. iii. 16,
17, IS; iv. 1—5; Heb. iii. IS, 19; iv.
6—11.
Ver. 7. — Amorite,] Put for Amorites,
as the Gr. translateth, whose neighbours were
the Canaanites, Pherizites, and other nations
promised to be their possession, Exod. xxiii.
23, 28, 31. Side,] Or, seaport, which was
188
DEUTERONOMY.
the mount of the Amorite, and unto all his neighbours, in the
plain, in the mountain, and in tJie vale, and in the south, and by
the sea side -. to the land of the Canaanite, and Lebanon, unto the
gi-eat river, the river Euphrates. ® Behold, I have given the land
before you, go in and possess the land which Jehovah sware unto
your fathers, to Abraham, to Isaac, and to Jacob, to give unto
them, and to their seed after them. ^ And I spake unto you at that
time, saying, I am not able myself alone to bear you. '" Jehovah
your God hath multiplied you : and behold you are this day, as the
stars of the heavens for multitude. ^' Jehovah, God of your fathers,
add unto you a thousand times so many as you are, and bless you
as he hath spoken unto you. ^- How shall I bear myself alone,
your cumbrance, and your burden, and your strife ? '^ Give ye
for you wise men and understanding, and known among your
tribes, and I will appoint them for to be your heads. '* And ye
answered me and said. The word which thou hast spoken is good
to do. '^ And I took the heads of your tribes, wise men and known,
and gave them to be heads over you ; .rulers of thousands, and rulers
their western border, Num. xxxiv. 6. Le-
banon,] Which was a mount on the north
part of tlie land. Euphrates,] In Heb.
Phrath, whi(!h was their eastern bound, in
the utmost extent without Jordan. And so
far Solomon reigned, 1 Kings iv. 21. Of
this Euphrates, see the notes on Gen. ii. 14.
Ver. 8. — 1 HAVE GIVEN,] Or, / give :
which implietli both Israel's right unto the
land, Lev. xxv. 23; Judg. xi. 23, 24; and
their assured victory over the inhabitants,
Exod. xxiii. 27— 31. Both these proceed-
ing fiom tlie gracious gilt of God: as eternal
life, (sliadowed by this land,) is also ' the gift
of God through Jesus Christ our Lord,' Rom.
vi. 23. Seed,] That is, childrefi or posteri-
ty : see the notes on Gen. xiii. )5.
Ver. 9. — I said,] Moses was constrained
unto this motion, not only by the conscience
of his own inability, (here mentioned) but by
the counsel of Jethro, and commandment of
the Lord, Exod. xviii. 14, 18, 19, 21, 23.
Thus the people were fuinished with all
helps, for their orderly and peaceable travels.
Ver. 10.— As the stars,] So the promise
was fulfilled which Abraham believed, Gen.
XV. 5, C. They were six hundred thousand
men, besides women and children, Exod. xii.
37 ; Num. i. ; see also Deut. x. 22.
Ver. 11.— Add,] That is, increase : Mo-
ses envied not their multitude, but wished
them still more, as David also did, Ps. cxv.
14. And the increase of the church is a
special blessing, fulfilled in Christ, as Is.
xlix. 20, 21; liv. 1_3.
Veu. 12.— Your cumbrance,] Or, weari^
some molestation, trouble, as Is. i. 14; this
showeth the magistrate's office to be weighty
and laborious. And by your cumbrance,
understand, the cumbrance that cometh unto
me by you. For when a people is increased,
the care and trouble of their governors is in-
creased also, 1 Kings iii. 8, 9 ; 2 Cor. xi.
2S.
Ver. 13. — Give ye,] Of your own looking
out and choice. So ministers were selected,
and presented by the people. Acts i. 15, 23;
vi. 3, 5, 6. In Exod. xviii. 25, it is said,
' Moses chose men of ability,' &c. Here
the people gave them, and after in ver. 15.
Again, Moses gave, that is, made them
heads: for when things are done by many,
under the government of one principal, they
are said to be done by them, or by him. See
the annot. on Num. xxi. 21. Understand-
ing,] Or, prudent ; the Gr. translateth, skil-
ful, or endued with knotvledc/e ; which word
the apostle useth, James iii. 13. Known,]
Or, expert, as the word signifieth in Isa. liii.
3. This latter the Gr. favoureth here, and
in ver. 15. Compare Exod. xviii. 21, where
the qualities of rulers are set down. Heads,]
That is, captains, governors, or leaders, as
the Gr. here translateth; and in ver. J 5, and
chap. V. ver. 23, and often elsewhere.
Ver. 15. — And gave them,] That is, set
them, made them, or constituted them, as the
Gr. and Chald. versions explain it. So he
hath given thee over them for king, 2 Chron.
ix. 8 ; is expounded, ' he hath set (or con-
stituted) thee king,' 1 Kings x. 9. Offi-
cers,] In Hob. Shotrim : they were such as
CHAP. I.
189
of hundreds, and rulers of fifties, and rulers of tens, and officers
among your tribes. "^ And I commanded your judges at that time,
saying. Hear between your brethren, and judge justice between a
man and liis brotlier, and his stranger, " Ye shall not respect
persons in judgment ; you shall hear alike tlie small and the great j
you shall not be afraid of the face of man, for the judgment tliat
is God's : and the cause which shall be too hard for you, bring it unto
me, and I will hear it.
^^ And I commanded you at that time, all the things whicli ye
should do,
^^ And we journeyed from Horeb, and went through all that great
and fearful wilderness which you have seen, by the way of the
mountain of the Amorites, as Jehovah our God commanded us ;
and we came unto Kadesh-Barnea. ^° And I said unto you. Ye
are come unto the mountain of the Amorites, which Jehovah our
executed the magistrates' laws, as the Hebs.
think: see the notes on Deut. xvi. 18. A-
MONG,] Or, to your tribes. The Gr. trans-
lateth it, to your judges : which seemeth to
he a mistaking, Shophte for Shibte : although
even in the Heb. text we may see one of
these put for another, as judges in 1 Chron.
xvii. 6, which in 2 Sam. vii. 7, is tribes.
Ver. 16. — Hear between your bre-
thren,] To wit, the causes and controver-
sies between them ; Heb. to hear, which
phrase is often used in commandments, as is
noted on Exod. xiii. 3; and it may be a
defective speech; for hearing, hear ye, that
is, hear diligently. Judge justice,] That
is, just and righteous judgment: which is
opposed unto judging ' according to the ap-
pearance,' John vii. 24. His stranger,]
That is, the stranger that is with him, or
contendeth with him: as, he that ' eateth
my bread,' Ps. xli. 10 ; that is, which ' eat-
eth bread with me,' John xiii. 18.
Ver. 17 — Respect persons,] Or, ac
knowledge faces, either by 'honouring the
person of the mighty, or by countenancing
a poor man in his cause,' Lev. xix. 13; Exod.
xxiii. 3. Solomon noteth this as one of the
things belonging to the wise, that it is ' not
good to acknowledge faces (or respect persons)
in judgment,' Prov. xxiv. 23. Alike the
small, &c.] That is, the small as well as the
great, and the great as well as the snuill :
Heb. like small like great. It implieth both
persons and causes. Of man,] Or, o/" any
man. That is God's,] Or, of God, and
belonging to him : appointed by his law.
So in 2 Chron. xix. 6, ' ye judge not for
man, but for the Lord.' And a like phrase
is in another case, ' the battle is not yours,
but God'?,' 2 Chron. xx. 15. The cadse,]
Or, the word, the matter. See Exod. xviii.
22.
Ver. 18. — All the things,] Heb. all
the words. Thus Moses faithfully taught the
judges and people all their duties, and they
had a perfect law. So Christ (' who was
faithful to him that appointed him, as Moses
was,' Heb. iii. 2,) made known to his disci-
ples all things that he had heard of his Fa-
ther, John XV. 15; which they should teach
also his people to observe, Matt, xxviii. 20.
Ver. 19. — Journeyed,] Or, departed.
Here Moses showeth the obedience which
they began to show unto God, in leaving the
mount of God, the place which might seem
sanctified, and where men might have said,
' Lord, it is good for us to be heie:' as Matt,
xvii. 4. Great,] For it bordered upon
many countries. Median, Edom, Moab, &c.,
and feaiful for the many troubles ana teiTors
in it. Num. xi. 1, &c., it was ' a land of
deserts and of pits, a land of drought and of
the shadow of death, a land that no man
passed through, and where no man dwelt,'
Jer. ii. 6 ; ' wherein were fiery serpents and
scorpions,' Deut. viii. 15. It was ' the wil-
derness of Pharan,' Num. x. 12 ; xiii. 1 ;
where Ishmael dwelt, when his mother Agar
and he had lost themselves in wandering,
after that they were cast out of Abraham's
house, Geu. xxi. 21. It figured the estate
and dominion of the law, through which
God's people pass with many wants, sins,
terrors, and stings of conscience, &c. Com-
pare Ps. Ixiii. 2 ; xxxii. 4; evii. 4, 5; and
the healing of all these spiritual defects by
the gospel, Isa. xl. 3, 4 ; Mark xvi. 18.
Of the mount,] That is, ' which leadeth
to the mount of the Amorites; a people high
as cedars, strong as oaks, Amos ii. 9, 10.
190
DEUTERONOMY.
God giveth nnto its. ^' Behold, Jehovah thy God hath given the
land before thee, go up, possess it, as Jeliovah the God of thy fa-
thers hath spoken unto tliee ; fear not, neither be discouraged.
^^ And ye came near unto me, all of you, and said. We will
send men Ijefore us, and they shall search out for us the land, and
shall bring us vrord again, by what way we shall go up, and into
what cities we shall come.
^^ And the word was good in mine eyes, and I took of you twelve
men, one man of a tribe. ^* And tliey turned and went up into the
mountain, and came unto the valley of Eshcol : and tliey searched
it out. ^* And they took in their hand of tlie fruit of the land, and
brought it down unto us, and brouglit us word again and said, It is
a good land which Jehovah our God giveth us. ^^ But ye would
not go up, but rebelled against tlie mouth of Jeliovah your God,
^^ And murmured in your tents, and said. In the hatred of Jehovah
towards us, lie hatli brouglit us forth out of the land of Egypt, to
give us into the hand of the Amorite to destroy us. ^^ Vv^liither go
we up ? Our brethren liave caused our heart to melt, saying.
The people is greater and taller than we; tlie cities are great and
walled up to lieaven : and moreover we have seen the sons of the
Anakims there.
'^'^ And I said unto you, Be not terrified, neither be afraid of
tliem. ^^ Jehovah your God that goeth before you, lie Mdll fight
Kadesh-barnea,] Called sometime Kadesh
only ; it was ' in the wilderness of Pliaran,'
Num. xiii. 26.
Veb. 21 . — Discouraged,] Or, cast down,
broken; which word, when it is applied to
tlie mind, signifieth discouragement through
fear. Here Moses showeth them the right
that they had in the promises of God ; the
ahility which they had in him to obtain them;
and his commandment to take their inheri-
tance set liefoi-e them.
Ver. 2o. — Was good,] That is, pleased,
liked me well: because it was approved, or at
least permitted of the Lord, Num. xiii. 2, 3.
For prudent policy (so it be not mixed with
unbelief) doth well beseem us, in the execu-
tion of God's commandments. So Joshua
sendeth spies and useth other stratagems.
Josh. ii. &c. One man of a tribe,] Or,
for a tribe, of every tribe one: see Num.
xiii. 2, 4, &c. where their names are set
down, and the charge given them.
Ver. 24.— Eshcol,] That is, the cluster
of grapes, whereof the place had the name.
Num. xiii. 25.
Ver. 25. —The fruit,] As grapes, pome-
granates, figs. Num. xiii. 23. A good
land,] Flowing with milk and honey, Num.
xiii. 27.
Veb. 26. — Rebelled, J In Gr. disobeyed;
properly it signifieth turned or ihanged, as
in Ezek. v. 6 ; which figuratively is used for
rebellion or disobedience, whereby God's
word is as it were changed and disannulled.
The mouth,] That is, the u-ord, as the Gr.
translateth. So Exod. xvii. 1 ; Gen. xxiv.
57 ; and after here in ver. 43. Of their re-
bellion, see Num. xiv. 2, 3, &c.
Veb. 27. — In the hatred,] Or,/or the
hatred of Jehovah (wherewith he hateth) us:
that is, for that the Lord hateth us ; as is
in the Gr. version. See the like phrase in
Gen. xix. IC; xxix. 20; Hos. iii. ]. This
evil saying, Moses would not have to come
out of the mouth of their enemies, Deut. ix.
28; and it showeth the height of their
sin, which imputed that to hatred, wherein
God manifested his love, Deut. iv. 37 ; vii.
8.
Ver. 28. — To welt,] That is, discour-
aged, or (as the Chald. translateth it) broken.
The Gr. saith, have turned away oxir heart,
David ampHfieth this similitude, in Ps. xxii.
15, ' my heart is as wax, it is molten,' &c.
So Josh. ii. 11 ; vii. 5; xiv. 8; Isa. xix.
1. These brethren were ten of the twelve
spies, sent to view the land. Num. xiii. 23,
&c. Anakims,] In Gr. and Chald. Giants:
CHAP. I.
191
for you, according to all that he did for you in Egypt, before your
eyes; ^' And in the wilderness, which thou hast seen, how that
Jehovah thy God bare thee, as a man doth bear his son, in all the
way that ye went, until ye came unto this place. ^^ Yet in this
thing you did not believe in Jehovah your God.
^^ Who went before you in the way, to search you out a place
to pitch your tents in : in fire by night, to show you by what way
ye should go ; and in a cloud by day. ^* And Jehovah heard the
voice of your words, and was wroth, and sware, saying, ^'^ If there
shall a man see, of these men, of this evil generation, tlie good
land wliich I sware to give unto your fathers, ^^ Except Caleb, the
son of Jephunneli, he shall see it, and to him will I give the land
that he hath trodden upon, and to his sons, because he hath fully
followed Jehovah. " Also Jehovah was angry with me for your
sakes, saying. Thou also shalt not go in thither. ^^ Joshua tlie son of
Nun, wliich standeth before tliee, lie shall go in thither ; strengthen
thou him, for he shall cause Israel to inherit it. ^^ And your little
ones, which you said should be for a prey, and your sons which
know not this day good and evil, they shall go in thither, and unto
them will I give it, and they shall possess it.
see Num. xiii. 28, 33 ; where it is singular
Ver. 30.— He,] The Chald. paraphras-
eth^ Ids word will Jight for you.
Ver. 31. — Bare thee,] This word meau-
eth not bearing of the body only, but bearing
of their infirmities, and suffering the evils
and troubles in the education of them, as a
father doth in his children: which the Gr.
explaiueth by etrophophorese, a word that
Paul useth in Acts xiii. IS; where the Sy-
riac expoundeth it, nourished, or, as some
copies have it, etropophorese, he suffered
their manners
Ver. 32 — Yet in this thing,] Or, for
this word : notwithstanding this exhortation
and encouragement, you believed not. In
Jehovah,] Chald. in the ivord of the Lord.
This unbelief Paul noteth to be the cause
why they entered not into the Lord's rest,
Heb. iii. 1, 2, 18, 19
Ver. 33. — Who went,] Namely, by his
ark, fire, and cloud, the signs of his presence.
Num. X. 33, 34, or, who goelh, to wit, still
before you.
Ver. 35. — If there shall,] That is,
surely there shall not : as Paul openeth the
phrase, Heb. iii. 11, 18. Though Moses
entreated for the people, Num. xiv. 1 3 — 19 ;
and the Lord pardoned them, that tiiey were
not then destroyed, Num. xiv. 20 ; yet he
sware (and so it was irrevocable, and with-
out repentance, Ps. ex. 4 ;) that they should
not come into the promised land: see the
notes on Num. xiv. See,] That is, come
into and enjoy: as to see good, is to enjoy
the same, Ps. cvi. 5.
Ver. 36. — Caleb,] One of the twelve
spies who was faithful: see Num. xiii. 6,
30 ; xiv. 6, &c. Folly followed,] Heb.
/uljilkd after Jehovah ; which the Gr. trans-
lateth, fulloived the things pertaining to the
Lord. This he did, being guided by another
spirit, Num. xiv. 24.
Ver. 37. — With me,] With Aaron also;
for they both were in one transgression and
punishment, Num. xx. 10, 12, 24. For
YOUR SAKES,] For the people ' provoked his
Spirit,' whereupon he uttered his sin ' with
his lips,' Ps. cvi. 32, 33 ; his sin proceeded
also from unbelief: see Num. xx. 12. Thus
God showed severity towards all, after many
provocations: and by it the people were taught,
that not Moses' law, but Jesus' gospel, should
bring them into their heavenly rest.
Ver. SS. — Joshua,] Or, Jehoshuah ; in
Gr. Jesus ; he was another of the spies: see
Num. xiii. 8, IG; xiv. 6, 38. Standeth,]
That is, ministereth, or, is thy servant, as
the phrase meaneth, Gen. xviii. 8 ; and so
he is named ' Moses' minister,' Josh. i. 1.
Strengthen,] By word and sign, which was
imposition of hands, whereby Moses put off"
his honour upon Jesus, and he was filled with
the Spirit, Num. xxvii. 18, 20, 23; Deut.
xxxiv. 9.
Ver. 39. — For a prey,] To be spoiled
and devoured of the enemy: of this their
192
DEUTERONOMY.
^^ But as for you, turn ye, and take your journey into tlie wil-
derness, by the way of tlie Red sea. " And ye answered and said
unto me, We have sinned against Jehovah : we will go up and fight,
according to all tliat Jehovali our God hath commanded us : and
ye girded on every man Jiis weapons of war, and pressed forward to
go up into the mountain. ^^ And Jehovah said unto me. Say unto
them. Go not up, neither fight, for I am not among you, that ye
be not smitten before your enemies. ^^And I spake unto you, and
you heard not, but rebelled against the mouth of Jehovah, and you
were presumptuous, and went up into tlie mountain. " And the
Amorite that dwelletli in that mountain, came out against you, and
they pursued you as bees do, and destroyed you in Seir, even unto
Hormah. ^* And ye returned and wept before Jehovah : but Jelio-
vah heard not your voice, neither gave ear unto you. ^^ And ye
abode in Kadesh many days, according to the days that ye abode
there.
speech, see Num. xiv. 3. They shall go
IN,] After forty years' wandering in the wil-
derness, and bearing their fathers' whoredoms:
see Num. xiv. 31, 33. So God showeth
grace to weaklings and babes in Christ, 1
Cor. i. 28 ; Matt. xi. 25.
Ver. 40.— Way of,] That is, which lead-
eth towards the Red sea, where Israel had
been baptized, Exod. xiv.; and whither they
were now led again to learn repentance and
a new life. See Num. xiv. 25.
Ver. 41. — Sinned,] The people mourned
greatly, when they heard that evil tidings
from the Lord ; confessed their sin, and of-
fered amendment, Num. xiv. 39, 40; but
their repentance was not according to God ;
(for presently they rushed into another extre-
mity ;) neither could they reverse the decree
passed against them. His weapons of war,]
Or the iveopons of his war, whicli is an Heb.
phrase very common, translated in Gr. his
weapons of war : so iti Dan. ix. 24, ' city
of thy holiness, that is, thy holy city, and the
house of my prayer ; and many the like.
Pressed forward,] Assayed of your oivn
accord, or thronged ; as the Gr. translateth,
gathered together ; the Chald.;ye ie^'crw. The
Heb. word is used here only: in Num. xiv.
44, theie is said, ' they loftily presumed,'
or lifted up themselves ; answerable to their
presumption here following.
Ver. 42.— I am not,] The Chald. ex-
poundeth it, my majesty (or presence) dwel-
leth not among you: see Num. xiv. 42.
Smitten,] In Gr. broken or crushed. The
Lord threatened their fall by the sword of the
Amalekites and Canaanites, Num. xiv. 43.
Ver. 43. — Were presumptuous,] Or,
were proud, arrogant : compare Num. xiv.
44. The people having by their evil heart
and unfaithful, departed from the living God, '
would return to him by the works of their
own hands ; which was a presumptuous sin,
and showed their repentance not to be sin-
cere, but that the flesh repined and struggled
against the chastisements of God, not willing
to bear the punishment of their iniquity. See
the notes on Num. xiv.
Ver. 44. — Amorite,] With the Araale
kites; see Num. xiv. 45. Bees do,] Or,
lees use to do : which, when they aie anger-
ed, get them together, and fly on the faces of
their provokers; see Ps. cxviii. 12. Our
sins are enemies, like bees, many compact in
the hive of the heart: being troubled and pro-
voked, they become more eager and fierce,
sting and pursue us. They cannot be sub-
dued but by faith in Christ, (as they that
were stung of serpents were healed by him.
Num. xxi.) for, by the works of the law, no
sin can be expelled, Rom. vii. 7, S, &c.
HoRJiAH,] The Gr. saith, from Seir unto
Hernia : see Num. xiv. 45.
Ver. 45. — Returned,] The Gr. saith,
pe sat dotcn and wept. Heard not,] Chald.
accepted not your prayer. This figured,
how ' Israel following the law of justice,
could not attain unto it, because they sought
it not by faith, but as it were by the works
of the law,' Rom. ix. 31, 32.
Ver. 46. — Kadesh,] A large wilderness,
where Israel abode long, as appeareth by
Num. xiii. 27; xx. 1, 14, 21; Judg. xi.
17 ; Deut. ii. 14.
CHAP. II.
193
CHAP. II.
1. The story is continued, that the Israelites were not suffered to
meddle with the Edomites; 9- nor with the Moabites; 1 9- nor with the
Ammonites; 24. hut with S'lhon tlie Amorite; who refusing 'peace, and
opposing himself, 33. was subdued by them.
^ AND we turned and took our journey into the wilderness, bj
the way of the Red Sea, as Jehovah had spoken unto me : and we
compassed mount Seir many days. ^ And Jehovah spake unto me,
saying, ^ Ye have compassed this mountain long enough : turn you
northward. "* And command thou the people, saying. Ye are to
pass through the coast of your bretliren, the sons of Esau, which
dwell in Seir -. and they shall be afraid of you ; and take ye great
heed unto yourselves. ^ Meddle not with them, for I will not give
you of their land, even to the treading of the sole of the foot, be-
Ver. 1. — Had spoken,] As is before men-
tioned, Deut. i. 40, which then the people
were unwilling to do, but would needs go
fight, till they had learned by their discom-
fiture what it was to disobey, and v.^re en-
forced to yield unto the word of Gnd. Mount
Seir,] The mountainous country of Seir,
which was Edom's land, Gen. xxxvi. 8, 9,
20 ; but they went in the wilderness and
were sore cumbered in the way: see Num.
XX). 4.
Ver. 3. — Long enough,] A like speech
God used before, Deut. i. 6, so here is men-
tioned a second calling of Israel, fiom the
deserts of Seir, to go northward again towards
Canaan, after they had wandered almost
thirty-eight years in Kadesh wilderness,
about mount Seir, ver. 14, by which travel,
God taught them to mortify their unruly af-
fections, and by the death of so many thou-
sands there, led them to seek life (by lepen-
tance and faith) in the heavenly Canaan, see-
ing they co\ild not come into the earthly. In
the meanwhile, the Amorites, Canaaiiites,
&c., (unto whom God gave this long time of
repentance) were hardened in their sins, and
took occasion to insult over God's people, be-
holding their afflictions: but the posterity of
Israel were humbled and prepared for to re-
ceive the land promised. Northward,]
Towards Canaan; not the way they went be-
fore by Kadesh-barnea, but between the coasts
of Edoni on the one hand, and of Moab and
Ammon on the other ; so to enter into Ca-
naan, through Sihon the Amorite's land.
Thus God's word was their director, unto all
places, and all actions : in which respect
these histories of holy scripture excel all hu-
man histories in the world.
Vol. ir. 2
Ver. 4.— Afraid,] As was prophesied of
them, and others, in Exod. xv. 15, &c. yet
Edom was a mighty people, settled in their
mountain, and fortified. See also Num. xxii. 3.
Great,] Or, vehement heed; meaning, that
they oflered Edom no wrong, neither suffered
themselves to be overcome by them : ' Walk
wisely towards them that are without,' Col.
iv. 5.
Ver. 5. — Meddle not,] Or, contendnot
with them, to wit, in battle, as is explained
in ver. 9, and so the Gr. here saith, make
not war with them. As all wars should be
made ' by wise counsels,' Prov. xxiv. 6, so
chiefly by the mouth of God, who teacheth
man's hand to war, Ps. cxliv. 1, who hath
willed us, ' If it be possible, as much as lieth
in you, be at peace with all men,' Rom. xii.
18. In special it was commanded, ' Thou
shalt not abhor an Edomite; for he is thy
brother,' Deut. xxiii. 7. To the tread-
ing, &c.] That is, not a foot breadth; the
Gr, translateth it, not the step (or breadth)
of a foot: which phrase Luke useth, in Acts
vii. 6, concerning Abraham in Canaan.
Though the Edomites were wicked, yet God
continued their state for a time; during
which no man might lawfully disturb them.
By this God teacheth also the difference
between Esau's portion and Jacob's : see
Rom. ix. 11, 12, &c.; Col. i. 12. See the
notes on Gen. xxxvi, 43. A possession,]
Or, an inheritance to Esuu; that is, (as the
Gr. translateth) to the sons of Esau- 'The
most High divided to the nations tlieir inheri-
tance,' Deut. xxxii. 8, and Esau had their por-
tion and state long before Israel, Gen. xxxvi.
8, 31, 43; Josh. xxiv. 4, with such worldly
baits God's people should not be allured.
B
194
DEUTERONOMY.
cause I have given mount Seir^r a possession unto Esau. * Ye
shall buy meat of tliem for money, that ye may eat : and ye shall
also buy water of them for money, that ye may drink. ' For Je-
hovah tliy God hath blessed thee in every work of thy hand ; lie
knoweth thy walking through this great wilderness : tliese forty
years Jehovah thy God hath been with tliee, tliou hast not lacked
any tiling. ^ And we passed by from our brethren the sons of Esau,
that dwelt in Seir, through the way of the plain, from Elath, and
from Ezion-Gaber : and we turned and passed by, by the way of
the wilderness of Moab. ^ And Jehovah said unto me, Distress not
Moab, neither meddle thou with them in battle -. for I will not give
thee of his land, for a possession; because I have given Ar unto
the sons of Lot for a possession. '" The Emins before time dwelt
therein, a people great and many, and tall as the Anakims. " Tliey
also were accounted giants, as the Anakims : and tlie Moabites call
them Emims. '^ And in Seir tlie Horims dwelt, before time, and
the sons of Esau possessed tliem, and destroyed them from before
them, and dwelt in their stead, as Israel did, unto the land of his
Ver. 6. — Buy,] Heb. break: which both
Gr. and Chald. translate, buy: see Gen. xli.
5fi, in the aniiot. In the stiangeis' land no-
thing was to be had freely, but with money,
figuring the estate of those under the law ; in
Canaan they had all things freely; signifying
the free grace in Christ, Deut. xi. 9, 10,
&c.; Is. Iv. 1 ; Rev. xxi. 6. Money,] Heb.
silver. Buy,] Heb. dig; which the Chald.
translateth, bni/; the Gr. receive by vieasure.
It may be meant of buying wells digged out
of Edom's ground; for so they were wont;
see Gen. xxvi. 18, &c. ; Num. xxi. IS, or,
after the Arabic manner, which useth this
■word for buying.
Ver. 7. — He knoweth,] This is meant
of careful regarding their estate, wants, &c.,
wherefore the Chald. paraphraseth, " He
hath sufficiently given thee things necessary
when thou walkest." Jehovah,] In Chald.
the word of the Lord.
Ver. 8. — We passed by,] Though the
Edomites showed great unkindness, that
would not suffer Israel to pass through their
country quietly, Num. xx. 14, 18, &c., yet
upon warning and charge given from God, his
people turned away from fight, and contented
themselves in their tentations, with the pro-
mises of God. See Num. xx. 21 ; Judg. xi.
17. Afterward this favour of Israel, and the
ill reward of Edom, Moab, and Ammon, is
remembered in the prayer of king Jehosa-
phat, 2 Chron. xx. 10—12. Ezion-gaber,]
These were port towns, by ' the brink of the
Red Sea, in the land of Edom,' 1 Kines ix.
26.
Ver. 9. — Moab,] That is the Moabites,
as the next words manifest. So the Gr.
deal not at enmity with the Moabites. They
were the posterity of Lot, Gen. xix. 37,
which dealt unkindly with Israel, as Edom
had done, Judg. xi. 17, and were (for their
neglect of duty) not to enter into the congre-
gation of the Lord, Deut. xxiii. 3, 4. They
were also become idolaters. Num. xxv. 1,2;
xxi. 29, yet God suffered not Israel to hurt
them, for the reasons before alleged. Med-
dle,] Or, contend, as before in ver. 5. Ar,]
A chief mountain, and city thereon. Num.
xxi. 15, 28, put here for the whole country.
The Gr. for Ar, here hath Aroer., whereof
see ver. 36, so in ver. 18, 29.
Ver. 10. — Emins,] In Gr. Ommeins, by
interpretation, terrible ones, and so the Chald.
translateth: see Gen. xiv. 5. Anakims,]
In the Chald. Giants: see Num. xiii. 29.
Ver. 11. — Giants.] In Heb. Rephaim,
which the Gr. keepeth as a proper name
Raphaein, of <'ne Kapha, who was a giant:
whereupon it is a name for all giants : see
tlie notes on Gen. xiv. 5, so after in Deut.
iii. 11.
Ver. 12. — Horims,] Or, Chorites; in
Gr. Chorrcrans: see Gen. xiv. 6; xxxvi.
20. Possessed,] Or, disinherited, and so
succeeded in their inheritance : the Gr.
translateth, destroyed them. As Israel
did,] To wit, afterward, in the days of Jo-
shua : thus it is spoken by way of prophesy ;
or, it may have reference to that part of Is-
rael's inheritance which they had now con-
quered on the outside of Jordan. By this
CHAP. II. 195
possession, which Jeliovah gave unto them. '^ Now rise up, and
pass you ovei- the brook Zered : and we passed over the broolc Ze-
red. " And the days, in which we came from Kadesh-Barnea, un-
til we passed over the brook Zered, were thirty and eight years,
until all the generation of the men of war were wasted out from
among the camp, as Jehovah sware unto them. '* And indeed, the
liand of Jehovah was against them, to destroy them from among
the camp, until they were consumed. '^ And it was, when aU the
men of war were consumed, and dead, from among the people ;
" Then Jehovali spake unto me, saying, ^^ Thou art to pass over
this day, through Ar, the coast of Moab. '* And thou shalt come
nigh, over against the sons of Ammon ; distress them not, neither
meddle with them : for I will not give thee of the land of the sons
of Ammou miy possession, because I have given it for a possession
to the sons of Lot. ^^ That also was accounted a land of giants -.
giants dwelt therein before time; and tlie Ammonites call them
Zamzummims. ^' A people great, and many, and tall, as the Ana-
kims : and Jehovah destroyed them from before them ; and they
possessed them, and dwelt in tlieir stead. ^^ As he did to the sons
of Esau, which dwelt in Seir, when he destroyed tlie Horims from
before them ; and they possessed tliem, and have dwelt in their
stead unto this day. ^^ And the Avims, which dwelt in Hazerim,
even to Gaza : the Caphtorims, which came forth out of Caphtor,
destroyed them, and dwelt in their stead. ^^ Rise ye up, take your
and the like, in ver. 22, 23, God would teach monites, the posterity of Ben-ammi the son
Israel not to insult upon tlieir outward con- of Lot, Gen. xix. ?>S, so in ver. 37.
quests (such as he had given to other nations Ver. 20. — Giants,] Or Rephaims, as
before them) but to seek for an heavenly ver. 11, Zamzummims,] That is, jBre«w?«jo-
country. This he remembered to them by tuous wicked ones; in Gr. Zommein. These
the prophet, Amos ix. 7, ' Are ye not as the are thought to be those that were of old called
sons of Ethiopians unto me, O sons of Israel?' Zuzims, Gen. xiv. 5. The Chald. calleth
&c. them Chitshbanin.
Veb. 13. — Brook,] Or bourne: a valley Ver. 22. — Horims,] Or, Horites; Heb.
and river running tiierein. So the Gr. the Chorite; ia Gr. the Chorraan: see Gen.
saith, the valley Zareth. Of it see Num. xiv. 6.
xxi. 12. Ver. 23.— Avims,] Or, Avites; in Gr.
Ver. 14. — From Kadesh-barnea,] To Evites; these were the ancient inhabitants of
wit, fiom the time that they came to Kadesh- the Philistians' country, Josh. xiii. 3. Caph-
baniea (where they abode in the wilderness of thorims,] The Philistines: see Gen. x. 14.
Kadesh many days, Dent. i. 46,) and after Though Israel fought the battles of the Lord,
till they passed over Z:ired. Sware,] Or, and had their limits and territories in special
had sworn: see Num. xiv. 21 — 23. manner appointed by his word, Num. xxxiv.,
Ver. 15. — The hand,] The Chald. ex- yet other nations also had by his secret provi-
pounds \t, a plague from be/ore the Lord. dence, their times appointed, ' and the bounds
This is after mentiuntd, how God ' consumed of their habitation,' Acts xvii. 26. ' He in-
thcir days in vanity, and their years in hasty creaseth the nations, and destroyeth them ,
terror,' Ps. Ixxviii. 33, and upon occasion of he enlargeth the nations, and straiteneth
this mortality, Moses made the ninetieth Ps. them,' Job xii. 23. Wherefore he saith by
To destroy,] With trouble and tumult: for the prophet, ' Have not I brought up Israel
the word elsewhere signifieth, ' to trouble,' out of the land of Egypt? and the Philistines
Exod. xiv. 24, so in Deut. vii. 23. from Caphtor, and the Syrians from Kir?'
Ver. 19.— Sons of Ammon,] The Am- Amos ix. 7.
196
DEUTERONOMY
journey, and pass over the brook Anion -. see, I have given into
thy liand, Sihon king of Heslibon, the Amorite, and his land j be-
gin, possess it, and meddle with him in battle. ^' This day will I
begin to give the dread of thee, and the fear of thee upon the peo-
ple under all the heavens, wlio shall hear report of thee, and shall
tremble and be in anguish because of thee. ^" And I sent messen-
gers out of the wilderness of Kedemoth, unto Sihon, king of Hesli-
bon, with words of peace, saying, ^'' Let me pass through thy land ;
by the v/ay, by the way will I go ; I will not turn aside, to the
right hand or to the left. ^* Thou shalt sell me meat for money,
that I may eat ; and give me water for money, that I may drink :
only, I will pass tlirough on my feet. ^^ As did unto me the sons
of Esau that dwell in Seir, and the Moabites that dwell in Ar : un-
til I shall pass over Jordan, into the land which Jehovah our God
giveth us. ^" But Silion king of Heshbon would not let us pass
through him ; for Jehovah thy God hardened his spirit, and made
his heart obstinate, that he might give him into tliy Jiand, as at this
day.
^' And Jehovah said unto me. Behold, I have begun to give be-
fore thee, Sihon and his land ; begin, possess it, that thou mayest
possess his land. ^^ And Sihon came out against us, he and all his
Ver. 24. — Brook.J Or, as the Gr. tians-
lateth, the valley Arnon, as ver. 13; Num.
xxi. 13. Sihon,] In Gr. Seon king of Ese-
bon. He had aforetime taken this country
from the Moabites, Num. xxi. 26, which now
God taketh again from him, and giveth to the
Israelites, who else might not have taken any
of Moab's possession, ver. 9. Meddle,]
Or contend. Here after long travels in the
wilderness, God calleth his people unto wars
(which their fathers before were afraid of,)
and gave them his word to embolden them,
as his truth was their shield and buckler.
Ver. 25. — Report,] Or fame; Heb.
hearing, which the Gr. translateth name.
See this promise fulfdled among the Canaan-
ites, Josh. ii. 9 — 11. Be in anguish,] Have
pains as a woman in travail, A similitude
often used to show the terrors of conscience
in the wicked, Ps. xlviii. 7, and the mighty
power of God, who ' taketh away the heart of
the chief of the people of the earth,' .Job xii.
24.
Ver. 26. — Kedemoth,] There was a city
of that name in Sihon's country, which after
was given to the tribe of Reuben, Josh. xiii.
18, and by them given to the Levites, Josh.
xxi. 37, near which there was a wilderness
where Israel now lay, when they sent this
ambassage. Of peace,] According to the
law after given, Deut. xx. 10, which being
refused, the war was now just before God and
men.
Ver. 27. — By the way, by the way,]
That is, only by the way, and not turning
aside 'into fields, or into vineyards:' see
Num. xxi. 21, 22, where it is called, 'the
kirig's way.' So in Deut. xvi. 20, 'justice,
justice,' that is, only justice, and all manner
of justice.
Ver. 2S. — Sell,] Heb. break, as in ver.
6.
Ver. 29. — Of Esac,] The Edomites, who
though at first they denied Israel passage
through their land, Num. xx. 18, &c., yet
as they passed along their coast, they sufiered
them to buy necessaries. Until, &c.] It
appeareth by this, that if Sihon had sufiered
them to pass thiuugh his land, they would
not at this time have taken his country, but
first have conquered the Canaanites beyond
Jordan: but upon Sihon's denial they now set
upon him. For God doth not impart all his
counsel at once to the wicked; but they re-
fusing to yield unto any thing, do hasten
their own destruction. Compare Exod. iii.
18. So the gospel, the word of peace, is of-
fered unto all ; which they that refuse, hasten
their own judgment.
Ver. 30. — Through him,] That is,
through his country: see Num. xx. 18.
Hardened,] As is spoken of Pharaoh also,
and others; see Exod. iv. 21, in the annot.
The like is said of the Canaanites beyond the
river. Josh. xi. 20.
Ver. 32. — To battle,] Or, unto war;
CHAP. II.
197
people to battle, at Jahaz. ^^ And Jehovali our God delivered him
before us : and we smote bim, and his sons, and all his people,
^* And we took all liis cities, at that time ; and utterly destroyed
of every city the men, and the women, and the little ones ; we left
none to remain. ^^ Only the cattle we took for a prey unto our-
selves, and the spoil of the cities wliich we took.
^^ From Ai'oer, wliicli is by the brink of the brook Arnon, and
the city wliich is by the brook, even unto Gilead, there was not a
city that exalted itself above us ; Jehovah our God delivered all
before us. ^'' Only mito the land of the sons of Amnion, thou ap-
proachedst not, nor unto any place of the brook Jabbok, or the
cities of the mountain, or whatsoever Jehovah our God commanded
us.
refusing peace, as they of whom David saith,
' When I speak (for peace) tliey are for war/
Ps. cxx. 7. Jahaz,] In Gr. Jassa: see
Num. xxi. 23.
Ver. 33 — Smote him,] < With the edge
of the sword,' Num. xxi, 24. His sons,]
Or, his son: the Heb. hath both readings, the
one in the consonant letters, the other iu the
vowels: so in Deut. xxxiii. 9. The Gr.
and Chald. translate, his sons: it may intend
all and every of his sons, or all the sons he
had, which were but one. So Manasses
' caused his sons to pass through the fire,' 2
Chron. xxxiii. 6, which another prophet
writeth, ' his son,' 2 Kings xxi. 6. See the
notes on Gen. xlvi. 23.
Veb. 34. — Of every city,] Or, ice des-
troyed evert/ city, (consisting) of men and
women, and little ones: or, city full of men,
and women, &c. This was according to the
law, Deut. XX. 14 — 16, and here is fulfilled
upon the wicked, the judgment which is
written, ' His roots shall be dried up beneath,
and above shall his branch be cut off: his re-
membrance shall perish from the earth,' Job
xviii. 16, 17.
Vek. 36. — By the brook,] Or, in the
bourne (or valley) as the Gr. translateth it.
This city "as Ar, Num. xxi. 15. Gilead,]
The mount Galaad, as the Gr. saith. Of it
see Gen. xxxi. 21, &c. Exalted itself,]
That is, was too strong for us ; or, as the
Gr. expounds it, escaped us. Before us,]
As the Gr. saith, info our hands. Here
the whole victory is ascribed unto God,
' which removeth the mountains, and they
know not; which overturneth them in his
anger; which shaketh the earth out of her
place and the pillars thereof tremble, Job ix.
5, 6.
Ver. 37. — Thou approachedst not,] In
Gr. tve came not, meaning, to war against
the Ammonites, or invade their possessions.
Any place,] Or, all the place; Heb. all the
land; in Gr. all (places) pertaining to the
brook Jabbok ; to wit, on the outside there-
of; for Sihon ruled from Aroer, &c., 'unto
the river Jabbok, which was the border of the
sons of Ammon,' Josh. xii. 2, and all that
the Israelites possessed: but the land of the
Ammonites, which also reached unto Jabbok,
Num. xxi. 24, they took not: so that Jeph-
thah answered truly, ' Israel took not away
the land of Moah, nor the land of the sons of
Ammon,' Judg. xi. 15. Of the moon-
tain,] Possessed also by the Ammonites,
whose border was strong. Num. xxi. 24.
Commanded us,] Or, charged us, namely,
to abstain from, that is, forbade us to meddle
with. The word command is used also in
things forbidden: see Deut. iv. 23. Now
though the Moabites and Ammonites were
thus spared by Israel, yet they ill rewarded
them afterward, when they warred against
God's people, to cast them out of their pos-
session, Judg. xi. 4, 5, &c. ; 2 Chron. xx, 1,
10, 11, and ' ript up the women with child of
Gilead, that they might enlarge their border,'
Amos i. 13, and dwelt in the cities of Gad,
Jer. xlix. 1. For which the Lord God of
Israel plagued them, as also for their un-
kindness already past, a law is enacted against
them, in Deut. xxiii. 3 — 6.
198 DEUTERONOMY.
CHAP. III.
1. The story of the conquest of Og king of Bashan. 11. TJie size of
his bed. 1 2. The distribution of those lands to the two tribes and half.
18, Tf^ho were to go over armed before their brethren till they also had
rest. 2\. Moses encourageth Joshua. 13. Prayeth that himself might
go into the land. 26. Which God mould not permit, but suffereih him
to see it afar off.
^ And we turned and went up the way of Bashan : and Og the
king of Bashan came out against us, he and all his people, to the
battle at Edrei. ^ And Jehovah said imto me, Fear him not, for
into thy hand have T given him, and all his people, and his land :
and thou shalt do unto him, as thou didst unto Sihon king of the
Amorites, which dwelt in Heshbon, ^ And Jehovah our God gave
into our hand Og also tlie king of Baslian, and all liis people : and
we smote him until there was none left him remaining. * And we
took all his cities at that time ; tliere was not a city which we took
not from them : tlireescore cities, all the region of Argob, the
kingdom of Og in Bashan. ^ All these cities tcere fenced with
high walls, gates, and bars : besides unwalled cities very many.
* And we utterly destroyed tliem, as we did unto Sihon king of
Heshbon ; utterly destroying of every city, the men, the women,
and the little ones. ^ But all the cattle and the spoil of the cities,
we took for a prey to ourselves. ^ And we took at that time, out
of the hand of the two kings of the Amorites, the land which is on
this side Jordan, from the brook of Anion, unto mount Hermoji.
^ The Sidonians call Hermon, Shirjon ; and the Amorites call it
Ver. 1. — Way of Bashan,] In Gr. the Argob,] A province or shire in Bashan fore-
way that (leadeth) unto Bashan; which Ba- mentioned, 1 Kings iv. 13.
shan the Chald. uameth Matnan ; so in Num. Ver. 5. — Unu'allbd,] Or, villages ; in
xxi. 33. Edrei,] In Gr. Adraein. Of Heb. Perazi ; which the Gr. mistaking,
this battle, see Num. xxi. 33, &c. turned cities of the Pherexites ; but it mean-
Ver. 3, — His people,] In Num. xxi. eth unwalled towns, (as Esth. ix. 19; Zach.
35, his sons also are mentioned. None re- ii. 4 ;) so named of their dwelling scattered.
WAiNiNG,] The Gr. translateth it, no seed: Ver. 6.' — Destroying of every city
meaning none left alive, of wli'im, as of a the men,] Ov , destroying every city of vien,
seed, others might spring. So when the pro- &c. as in Deut ii. 34. Thus God destroyed
phet speaketh of a remnant, Is. i. 9; the apos- the Amorite before them ; though his height
tie in Gr. calleth it a seed, Rom. ix. 29. was like the cedars, and his strength as the
Ver. 4. — Threescore cities,] Which oaks, yet destroyed he ' his fruit from above,
showeth the laige dominion of this giant Og, and his root from beneath, Amos ii. 9.
who ' reigned in mount Hermon, and in Ver. 8. — The land,] The killing of the
Salcah, and in all Bashan, unto the border of Amorites, and taking of their land, was a
the Geshurites, and the Rlaachathites,' &c., testimony of God's goodness and love unto
Josh. xii. 4, 5. Region,] In Heb. a line his people, Ps. cxxxvi. 17, 22; an encour-
or cord, such as lands aie meted by, Amos agement of them to fight against the residue
vii. 17; Mic. ii. 5; used figuratively for a of the heathen, Deut. iii. 21, 22; and a dis-
couutry or region (as the Gr. and Chald. also comagement to the heathen themselves, Josli.
translate it) which is measured by line. ii. 10, 11.
CHAP. III.
199
Shenir. '" All the cities of the plain, and all Gilead, and all Ba-
shan, unto Salcah and Edrei, cities of the kingdom of Og in Bashan.
" For only Og king of Baslian remained of the remnant of giants;
behold his bedstead was a bedstead of iron ; is it not in Rabbah of
the sons of Ammon ? nine cubits was the length thereof, and four
cubits the breadth tliereof, after the cubit of a man. '- And this
land which we possessed at that time, from x\roer which is by the
river Arnon, and half mount Gilead, and tlie cities thereof, gave
I to tlie Reubenites, and to the Gadites. '^ And the rest of Gilead,
and all Bashan, tlie kingdom of Og, gave I to tlie half tribe of Ma-
nasses : all the region of Argob, with all Bashan, that which is
called the land of giants. " Jair the son of Manasses, took all the
country of Argob, mito the coast of Geshuri, and Maachatlii, and
called them after Iiis own name, Bashan Havoth Jair, unto this
day. '^ And to Macliir I gave Gilead. '® And to the Reubenites,
and to the Gadites, I gave from Gilead, even unto the river Arnon,
half the valley and tlie border: and unto the river Jabbok, the border
of the sons of Ammon. " And the plain, and Jordan, and the coast
thereof, from Chinnereth, and unto the sea of the plain, the sea of salt,
under Aslidotli Pisgah, eastward. '® And I commanded you at that
time, saying, Jehovah your God hath given you this land to pos-
Vek. 9. — SiDONiANS,] The dwellers in
Sidon the great city: the Gr. calleth the
Phoenicians. Shirjon, In Gr. Sanior.
This mount had five names, ' Hermon,
Shirjon, Shenir, and Sion,' Deut. iv. 4S ;
and * Hor,' Num. xxxiv. 7; for that divers
people called it by divers names, and because
of divers parts of this mountain: ^Therefore
in Song iv. 8, Shenir and Hermon are set
down as distinct: Shirjon, in Ps. xxix. 6,
is by the Chald. paraphrast there expounded,
the mount that hringeth forth fridts : and
Shenir (in Gr. Saner) is by the Chald. here
expounded, tlie Snow-mount : for it was so
high that snow used to lie on the top of it.
Amorites,] Heb. the Amorite they call it :
which showeth the singular number to be put
for the whole nation.
Ver. 11. — Giants,] In Heb. Rephaim ;
which name the Gr. retaineth Rephaein, as
before in Deut. ii. 11. This Og seemeth to
be of the remnant of those Rephaims, whom
Chedorlaomer and tlie kings smote in Ash-
teroth, Gen. xiv. 5; for Og reigned in Ash-
teroth, Josh. xiii. 12. Is it not in Rabbah?
That is, it is in Rabbah : the question mak-
eth it an earnest affirmation, as the Gr. also
trauslateth it. Rabbah was the chief city of
the Ammonites, their royal city, 2 Sam. xii.
26. The Gr. here translateth it, the chief.
Of a man,] Which ordinarily is a foot and
a half; but the Chald. here translate it, the
cubits of the king.
Ver. 12. — Reubenites,] Heb. the Reu-
benite, which the Chald. expoundeth, the
tribe of Reuben, so ver. 16. Of this giit,
see Num. xxxii. 1, &c.
Ver. 13. — Of Manasses,] For conquer-
ing the Amorites there, Num. xxxii. 39,
40. Argob,] This the Chald. calleth Tra-
cona. Bashan,] In Chald. Matnan. Gi-
ants,] In Heb. Rephaim which the Chald.
expoundeth, mighties.
Ver. 14. — Bashan Havoth Jair,] The
Chald. saith, Matnan the towns of Jair : see
Num. xxxii. 41.
Ver. 15. — Gilead,] InGr. Galaad; that
is, the rest of Galaad, as ver. 13
Ver. 17. — Chinneroth,] Or, Kinnercth,
as the Gr, writeth it; which the Chald. call-
eth Ginnosar i in the New Testament, Gen-
nesaret, Matt. xiv. 34: see the notes on
Num. xxxiv. II. Sea of salt,] Or, salt
sea : see Gen. xiv. 3. Ashdoth Pisgah,]
In Gr. Asedoth Phasga, by interpretation,
the streams (or sheddings-out, that is, the
springs) of Pisgah, (or of the hill,) and so
the Chald. translateth it, the shedding (or
pouring-out) of the ivaters of Ramatha.
Pisgah is a hill, mentioned after in ver. 27;
and Ashdoth Pisgah was afterward the name
of a city there adjoining in Reuben's land,
Josh. xiii. 20. So Joshua xii. 3.
Ver. 18. — Yon,] He speaketh to the
Reubenites, and the rest on this side Jor-
dan: see Num. xxxii. 20, &c. Sons of
200
DEUTERONOMY.
sess it ; ye shall pass over armed before your brethren the sons of
Israel, all sons of power. '' But your wives, and your little ones,
and your cattle, (I know that you have much cattle,) shall abide
in your cities which I have given you. ^^ Until Jehovah shall have
given rest to your brethren, as unto you ; and they also possess the
land which Jehovah your God givef h tliem on that side Jordan :
and then ye shall return, every man unto his possession, which I
have given unto you. ^' And I commanded Joshua at that time,
saying, Thine eyes have seen all that Jehovah your God hath done
unto these two kings ; so will Jehovah do unto all the kingdoms
whitlier thou passest. ^^ Ye shall not fear them, for Jehovah your
God, he fighteth for you.
D D D
^ And I besought Jehovah for grace at that time, saying, ^* O Lord
Jehovah, thou hast begun to show thy servant thy greatness, and
thy mighty hand; for what God {is there) in the heavens, or in
the earth, that can do according to thy works, and according to
thy powerful acts ? ^^ Let me pass over, I pray thee, and see the
good land that is beyond Jordan, tliis good mountain and Lebanon.
^^ But Jehovah was exceeding wroth with me, for your sakes, and
would not hear me : and Jeliovah said unto me, Let it suffice thee.
POWER,] Or, sons of valour ; that is, able
and valiant men, as in 2 Sam. xiii. 2S, ' be
ye sons of valour, that is, be valiant men : so
in 2 Kings ii. 16 ; 1 Chron. v. 18. The
Gr. here expounds it, every prudent 7nan ;
the Chald. all armed men of the army.
Ver. 21. — Joshua,] In Gr. Jesus; see
Num. xxvii. 18, &c. So will Jehovah
DO,] The examples of God's former mercies
serve for the encouragement and strengthen-
ing of the faith of his people, in the like, or
greater trials that may follow: such use also
David made, 1 Sam. xvii. 36, 37 ; and Paul,
2 Tim. iv. 17, 18.
Ver. 22. — He fighteth,] Or, he it is
that fighteth, or (as the Gr. translateth) will
fight. The Chald. for he, saith, his word.
As Moses here encouraged Joshua the son of
Nun, to fight the Lord's battles in Canaan ;
so Moses and Elias, talking with Jesus the
Son of God, told him ' of his departing, which
he should accomplish at Jerusalem,' Luke
ix. 30, 31 ; at what time this figure was
fulfilled.
t3 0 D Here beginneth the forty-fifth lecture
of the law: see Gen. vi. 9.
Ver. 23. — I besought Jehovah for
GRACE,] Or, I supplicated for grace unto
Jehovah. Here Moses repeating his ear-
I'.est prayer to go into the land, and God's
denial of his request, showeth how greatly
the people's sin, and his own, displeased the
Lord, Num. xx.
Ver. 24 — Lord Jehovah,] Or, Lord
God ; the Gr. hath, Lord, Lord : see Gen.
XV. 2. For what God ?] Meaning, there
is none. The Chald. turneth it thus, " that
thou art God, whose glorious habitation is in
the heavens above, and thou rulest in the
earth beneath, and there is none that can do
according to thy works." Powerful acts,]
Heb. powers : whereby powerful and mighty
works are often meant: as Ps. cvi. 2; cxlv.
4; Matt. vii. 22; 1 Cor. xii. 22 ; Gal. iii. 5.
Ver. 25. — Mountain,] That is, moun-
tain country: see Exod. xv. 17. Lebanon.]
In Gi-. Antilihanon ; in Chald. the house of
the sanctuary, because the temple was built
of the cedars that grew on mount Lebanon,
1 Kings v. 6, 14. So the temple is called
Lebanon in Zach. xi. 1. But that seemeth
not to be meant here ; but rather the mount
Lebanon in the north part of the land, which
was both an high and fragrant mountain, with
sweet and goodly trees growing thereon :
whereto the Scripture hath reference in Song
iv. 11. This great desire Moses had. be-
cause of the promises which God had made
to Israel, to be accomplished in that land, tlie
figure of our heavenly heritage.
Ver. 26. — For vour sakes,^ For they
CHAP. IV.
201
speak no more unto me of this matter. ^' Go thou up to tlie top
of Pisgah, and lift up thine eyes, seaward, and northward, and
southward, and eastward, and see it witli thine eyes: for thou shalt
not pass over this Jordan. ^^ But command thou Joshua, and en-
courage him, and strengthen him -. for he shall pass over before this
people ; and he shall cause them to inherit the land which tliou
shalt see. ^^ x\nd we abode in the valley over against Beth-peor.
rebelling, grieved Moses, and caused him to
sin; for whicli, this wrath came upon him,
Num. XX. 3—12; Ps. cvi. 32, 33. And
the Lord sware that Moses therefore should
not come into Canaan, Dent. iv. 21, which
oath Moses, though he repented and intreated
for grace, could not get reversed: for when
the Lord sweareth, he repenteth not after-
ward, Ps. ex. 4. Would not hear aie,]
Heb. heard me not, or hearkened not unto
me: whereby God's will is signified; (as
David removed not the ark, 1 Chron. xiii.
13, that is, would not remove the ark, 2
Sam. vi. 10,) for, ' If we ask any thing ac-
cording to his will he heareth us,' 1 John v.
14.
Veb. 27.— Pisgah,] The Gr. here trans-
lateth, of the hewen hill, because it seemeth
they usfd to hew stones out of it, as they did
out of other mounts, 2 Chron. ii. 18. The
Chald. of the height calleth it Ramatha:
see Deut. xxxiv. 1. Seaward,] That is,
westivard, as the Chald. expresseth. As the
fathers saw the promises ' afar off" and be-
lieved,' Heb. xi. 13, so Moses afar ofl'view-
eth the promised laiid, and is comforted: see
Deut. xxxiv. 1 — 4.
Ver. 28. — Joshua,] Or, Jesus ; as ver.
21. As Jesus, not Moses, bringeth Israel
into the promised land. So the gospel of
Jesus, not the law of Moses, bringt-th us into
the kingdom of heaven, John i. 17; Gal. ii.
16; iii. 12, 13, 24. So it is said of the ta-
bernacle, that it was ' brought in with Jesus,
into the possession of the Gentiles,' Acts
vii, 45.
Ver. 29. — Beth-peor,] In Gr. the house
of Phogor, an idol temple on the mount
Peer, where Baal-peor was worshipped: see
Num. xxiii. 28; xxv. 3; Deut. iv. 3.
CHAP. IV.
1 . An exhortation to obedience unto the law, 6. hecause of the wisdom
and righteousness, 9- and its miraculous giving forth. 1 5. Against
images, and worshipping of creatures, 25. which provoke God's anger,
and cause men's destruction, 29. unless they repent, and so find mercy
with the Lord. 32. No people like Israel, who heard God speak, and
saw his wonders, 37. and were his beloved and chosen. 41. Moses ap-
pointeth three cities of refuge on the outside of Jc/rdan.
' And now Israel, hearken thou unto the statutes, and unto tlie
judgments which I teach you for to do ; that ye may live, and go
in, and possess the land, which Jehovah the God of youi- fathers
Ver. 1. — Statutes,] Or ordinances,
which taught the service of God, (Eleb. ix.
1,) as the next word judgments, are for du-
ties towards men, and punishments of trans-
gressors. These are often joined together:
see Deut. v. 1 ; vi. I ; xii. 1 ; Mai. iv. 7.
And that statutes mean the legal services,
appeaieth by the continual use of this word,
as in Exod. xii. 24, 43; xxvii. 21 ; xxix. 9;
XXX. 21. Teach,] Or, «»« feachitig : this
Vol. II. 2
showeth the work of the law, still urging the
conscience. To do,] For, 'not the hearers
of the law are just before God, but the doers
of the law shall be justified,' Rom. ii. 13.
May live,] Moses * describeth the justice
which is of tlie law, that the man which doth
those things shall live by them,' Rom. x. 5.
Possess,] Oi-, inherit the land; which was a
figure of our heavenly inheritance, (Gen. xii.
5,) proposed to them that do the law, but
202
DEUTERONOMY.
givetli yon. " Ye shall not add unto the word wliich I command
you, neither shall ye diminish from it, for to keep the command-
ments of Jehovah your God, which I command you. ^ Your eyes
have seen that wliich Jehovah did, because of Baal-peor: for every
man which went after Baal peor, Jehovah thy God hath destroyed
him from tlic midst of thee. * But ye that did cleave unto Jeho-
vali your God, are alive all of you, this day. ^ Beliold, I have
taught you statutes, and judgments, as Jehovah my God com-
manded me, for to do so, vfithin the land, whither ye are going, to
possess it. ® And ye shall keep and do them: for this is your wis-
dom, and your understanding, in the eyes of the people, whicli
shall hear all tliese statutes, and say. Surely, this great nation is a
wise and understanding people. ' For v^^hat nation is there so great,
wliich hath God nigh unto the same, as Jehovah our God is, in all
that we call upon him for. ^ And what nation is there so great,
which hath just statutes, and judgments, as all this law which I
set before you this day ? ^ Only take heed to thyself, and keep thy
soul diligently, lest thou forget the things which thine eyes have
seen, and lest they depart from thine heart, all the days of tliy
life : but thou shalt make them knovm to thy sons, and to thy
Ver. 6 Wisdom.] Hereupon the oracles
of God are often commended, as 'making
wise the simple,' Ps. xix. 8, making us wiser
than our enemies, and to have ' more under-
standing than all our teachers, Ps. cxix. 93,
99, and 'able to make us wise unto salva-
tion, through the faith which is in Christ
Jesus,' 2 Tini. iii. 15. On the contrary it
is said, ' They have rejected the woid of the
Lord, and what wisdom is in them?' Jer.
viii. 9. Surely,] Or on/i/. The Gr. turn-
eth it, behold.
Ver. 7. — What nation is there so
GREAT?] Or, what other great nation it
there f meaning, there is not any. So in
ver. 8. God nigh,] Or, Gods nigh. The
Heb. words are both of the plural number,
yet meaning one God in the plurality of per-
sons; as the like is in Deut. v. 26; Josh.
xxiv. 19. The Gr. and Cha'.d. here translate
given to them that are of the faith of Christ,
John i. 17; Pvom. iv. 13—16; vi. 23.
Ver. 2. — Not add,] Hereby all doctrines
of men are condemned. Matt. xv. 9, and the
all-sufBciency and authority of God's woid,
stablished for ever, Gal. iii. 15; 2 Tim. iii.
16, 17. ' Add thou not unto his words, lest
he reprove thee, and thou be found a liar,'
Prov. XXX. 6. Diminished,] For, ' every word
of God is pure,' Prov. xxx. 5, and ' profita-
ble for doctrine, for reproof, for correction,
for instruction in righteousness,' 2 Tim. iii.
16. ' Till heaven and earth pass, one jot, or
one tittle shall in no wise pass from the law/
Matt. V. 18. Fob to keep,] That is, that
you may keep; understanding the persons
fore-mentioned : so iu ver. 5, see the notes on
Gen. vi. 19.
Ver. 3. — Baal-peor,] In Gr. Beel-phe-
gor, the idol of the Moabites, unto which
many of Israel declined, by the counsel of
Balaam: see Num. xxv. I — 18; xxxi. 16;
Ps. cvi. 28. Tlie Chaid. translateth, against
them that served Baal-peor. Destroyed,]
Or abolished: by sending a plague, to the
death of twenty-four thousand, Num. xxv. 9.
This judgment was remembered after, in
Josh. xxii. 17, ' Have we too little for the
wickedness of Peor?' &c.
Ver. 4.— Unto Jehovah,] The Chald.
saith, unto the fear (or religion) of the Lord.
Thus they that keep themselves pure in ge-
neral defections, are saved from the common
destruction, Ezek. ix. 4, 6; 2 Tim. ii. 19;
Rev. XX. 4.
it singularly, God. And he is said to be
nigh us, especially when he heareth, and
granteth our requests, Ps. cxlv. IS. So the
Chald. here paraphraseth, " nigh unto the
same, to receive the prayer thereof, in the
time of the tribulation thereof." We like-
wise are said to draw nigh unto God, when
we call upon him in faith, Ps. Ixxiii. 28;
Heb. vii. 19; Is. Iviii. 2, and both are con-
joined in Jam. iv. 8.
Ver. 9. — Thy soul,] That is, thyself:
the soul is often put for the whole man. So
where one evangelist saith, 'lose his soul,'
Matt. xvi. 26, another saith, 'lose himself,'
Luke ix. 25. Diligently,] Or, vehemetit-
CHAP. IV.
203
sons' sons. '" Tlie day that tliou stoodst before Jehovali thy God
in Horeb, when Jehovah said unto me, Gatlier together the people
unto me, and I will make them hear my words, that they may
learn to fear me, all the days tliat they live upon the earth,
and that they may teach their sons. ^' And ye came near, and
stood under the mountain -. and the mountain burned with fire, unto
the heart of the heavens; with darkness, cloud, and thick dark-
ness. ^^ And Jehovah spake unto you out of the midst of the fire :
you heard a voice of words, but saw no similitude, save a voice.
" And he declared unto you liis covenant, which he commanded
you to do ; the ten words : and he wrote them upon two tables of
stone. '* And Jehovah commanded me at that time, to teach you
statutes and judgments, that ye may do them in tlie land whither
ye are going over to possess it. ^' And take ye heed diligently
unto your souls ; for ye saw not any similitude, in the day that
Jeliovah spake unto you in Horeb, out of tlie midst of tlie fire.
'^ Lest ye corrupt yourselves, and make unto you a graven thing, the
similitude of any figure : the likeness of male or female. '' The
likeness of any beast that is on the earth : the likeness of any winged
fowl that fiieth in the heavens. '^ The likeness of any thing that
creepeth on the ground : the likeness of any fish that is in the waters
beneath the earth. " And lest thou lift up thine eyes to the Iiea-
ly; so ver. 15, and often. The word implieth
strength as well as diligence. See Deut. vi.
5. Things,] Heb. ivords, which the Gr.
also and Chald. here keepeth. Lest,] Or,
that they depart not: in Gr. let them not
depart from thy heart. Compare Prov. iii.
1, 3; iv. 21.
Ver. 10. — Horeb,] Or Choreb, called
also Sinai: see Exod. xix. Paul calleth it,
' the mount that might be touched,' Heb. xii.
IS.
Ver. 11. — Heart,] That is, the midst :
as ' the heart of the sea ' is the midst thereof,
Exod. XV. 8. So here, the heart of heavm
is the midst of the air. Thick darkness,]
Or, tempestuous darkness, gloomy tempest,
as the Gr. version, and the Holy Spirit in
Heb. xii. 18, implieth. See Exod. xx. 2!.
Unto this terrible mount where the law was
given, Paul opposeth mount Zion, or the state
of grace by the gospel, Heb. xii. IS — 22.
It noteth the hidden glory of God's kingly
administration in his church, Ps. xcvii. 1, 2.
Ver. \2. — Voice of words,] This also
Paul mentionetli, Heb. xii. J9. In the next
verse Moses calleth them ten tvords, tliat U,
ten commandments, whereof see the notes on
Exod. xxxiv. 2S. No similitude,] To wit,
of God: so after, save a voice, that is, the
voice of God, as in ver. .33. Hereupon it is
said, 'To whom then will ye liken God, or
what likeness will ye compare unto him?' Is.
xl. 18.
Ver. 13. — Of stone,] Signifying the
perpetuity of these words, and also the stoni-
ness of men's hearts, as is noted on Exod.
xxxi. 18.
Ver. 14. — Statutes,] For the worship of
God, as judgments were for the repressing
and punishing of vice, Exod. xxi. 1. These
were spokeu to Moses only, and by him writ-
ten to Israel: but the ten words were spoken
to all the people, and written by the finger
of God.
Ver. 19. — The sun,] It was a common
corruption, not only amongst the heathtns,
but in Israel, to worship the sun, and stars,
and host of heaven, 2 Kin^s xxi. 3; xvii.
16; Amos v. 25, 26, of which sin Job clear-
eth himself, Job xxxi. 20, 27. Driven
away,] Or thrust, to wit, ' out of the waj,'
as is atur expressed in Deut. xiii. 5, which
is meant by the seduction of others, or of
their own liearts. Therefore the Gr. and
Chald. here well translate it, he deceived, or
made to err and go astray; which the Heb.
word implieth, being after used for the stray-
ing of cattle, Deut. xxii. 1. Imparted,]
Oi- divided^ distributed as a portion. It
noteth God's bounty in giving all people the
use of those creatures, (as on the contrary,
false gods are said to divide or impart nothing
204
DEUTERONOMY.
vens, and seest the sun, and tlie moon, and the stars, all the host
of the Jieavens ; and be driven away, and bow down thyself unto
tliem, and serve them : them which Jeliovali thy God hath im-
parted to all people under all the heavens. '^" But Jehovah hath
taken you, and brought you forth out of the furnace of iron, out
of Egypt, to be unto liim a people of inheritance, as at this day.
^' And Jeiiovali was angry with me, for your sakes ; and sware.
that I should not go over Jordan, and tliat I should not go in into tlie
good land, which Jehovah thy God givetli tliee,yor an inheritance.
^" For I must die in this land ; I must not go over Jordan -. but ye
shall go over and possess that good land. '^ Take heed unto your-
selves, lest ye forget the covenant of Jehovah your God, whicli he
struck with you, and make to you a graven thing, the likeness of
any thing, which Jehovah tliy God hath charged tliee. ^* For Je
hovah thy God, he is a consuming fire, a jealous God.
^^ When thou shalt beget children, and children's children, and
ye shall have waxen old in the land, and shall corrupt yourselves,
cind make a graven thing, the likeness of any thing ; and shall do
evil in the eyes of Jehovah thy God, to provoke him to anger.
^^ I call tJie lieavens and the earth to witness against you, this day,
that perishing ye shall perish soon, from off the land, wliereunto
you pass over Jordan to possess it ; ye shall not prolong your days
upon it, but shall utterly be destroyed. ^' And Jehovali will scat-
unto them, Deut. xxix. 26,) and the base manded thee, that is, commanded thee 7io(
mind of men, to worship such things as are
given for servants unto aJl men.
Ver. 20. — FuRXACE OF IRON,] That is,
furnace wherein iron was melted: so Egypt
is called, for the cruel oppression of Israel:
likewise in 1 Kings viii. 61; Jer. xi. 4.
People of inheritance,] That is, whom
God shall inherit and take foi- his possession:
the Gr. translateth, and inheritance. As
THIS DAY,] Understand, as ye are, or, as ye
see this day.
Veb. 21. — Your sakes,] Or, your words:
as the Gr. translateth, the things spoken by
you: meaning their murmuring word^, Num.
XX. 3 — 5, whereby Moses being grieved,
obeyed not the commandment of God, Num.
XX. 12; Ps. cvi. 32, 33. This he spake of
before, Deut. iii. 20, and now again repeat-
eth, to show God's severity against all trans-
gressors.
Ver. 23. — Stroke,] Or cut, that is, co-
venanted or made. Moses doth often speak of
the covenant first made between God and
them, as that which was to be the ground of
all religion, to them ajid their seed after
them: and whatsoever men added, altered,
or diminished from it, was to be reputed evil.
So Paul reforming abuses in the churches,
calleth them to the first institution, 1 Cor.
xi. 23, 24. Charged thee,] Or com-
to do, or, forbidden thee: so in Deut. ii. 37,
for God's precepts in the decalogue, are fur
the most part iorebudes, or prohibitions; yet
usually called commandments. The whole
phrase is expressed in Gen. iii. 11, 'which
I commanded thee not to eat of it,' that is,
which I forebade thee to eat of.
Ver. 24 Fire] To consume all his ene-
mies; and thine, if thou obey him, as Deut.
ix. 3, and thee thyself, if thou disobey iiim,
as Zeph. i. 18; Heb. xii. 29. See also
Exod. xxiv. 17. The Chald. addeth, "his
word is a consuming fire:" which is also true,
Jer. xxiii. 29; Deut. xxxiii. 2. Jealous,]
The former word signified God's power, this
his will: having a jealous afltction, whereby
he will not spaie; as Frov. vi. 34, 35. See
Exod. XX. 5.
Ver. 25. — Waxen old,] That is, con-
tinued long, as the Gr. explaineth it, and
become ancient itihabitants . God's blessings
were by Israel abused to sin, as is here fore-
told, and again in Deut. xxxii. 15.
Ver. 26. — Perishing ye shall perish,]
That is, surely and speedily perish: in Gr.
perish with perdition : so in Deut. xxx. 18,
19, where again he calleth ' lieaven and earth
to witness.'
Ver. 27. — Few men,] Heb. men of num-
ber, that is, soon numbered for your lewntss;
CHAP. IV.
205
ter you among tlie people ; and ye sliall be left few men in num-
ber, among tlie heathens, whither Jehovah shall lead you. ^^ And
there ye shall serve gods, the work of men's hands, wood and
stone, wliich neither see, nor hear, nor eat, nor smell. '^^ But if
from thence ye shall seek Jehovah thy God, then thou shalt find
him : if tliou slialt seek him with all tliy heart, and witli all thy
soul. ^" When tribulation shall be on tliee, and all these tilings
shall find thee, in the latter days, and thou shalt turn to Jehovali
thy God, and hearken unto his voice. ^' For Jehovah thy God is
a merciful God ; he will not leave thee, neither destroy thee : nei-
ther will he forget the covenant of thy fathers Avhich he sware
unto them. ^'^ For ask now of the days forepast, which were be-
fore thee, since the day that God created man upon the earth ; and
(ask) from the utmost part of the heavens, and unto the (other)
utmost part of the heavens, whether there hath been (any such
thing) as this great thing is; or hath been heard like it. ^^ Hatli a
people heard the voice of God speaking out of the midst of the
fire, as thou hast lieard, and lived ? ^^ Or, hath God assayed to
as the Gr. translateth, few in number; and
ill Job xvi. 22, 'years of number,' are a few
years: see Gen. xxxiv. .30. This is con-
trary to that promise in Gen. xv. 5.
Ver. 2S. — Serve GODS,] Being given over
to your own lusts, as it is written, 'God
turned, and gave them up to worship the host
of heaven,' Acts vii. 42. This same God
threatened afterward, in Jer. xvi. 13. But
the Chald. here turiieth it, " ye shall serve
peoples that serve idols, the work of men's
hands." Nor smell,] The vanity of idols
is after this sort described in Ps. cxv. 4 — 7;
Jer. X. 3—9.
Ver. 29. — Seek Jehovah,] The Chald.
translateth, seek the fear of the Lord; mean-
ing his true service. Here Moses annexuth
promises, to comfort repenting sinners: as
also in Deut. xxx. 1 — 3, &c. All thy
HEART,] See an example of this in 2 Chron.
XV. 13.
Ver. 30. — Find thee,] That is, come
upon, or befall thee, as the Chald. explain-
eth it.
Ver. 31. — Thy fathers,] Abraham,
Isaac, and Jacob. See Lev. xxvi. 42, &c.
Ver. 32. — Of the heavens,] That is,
from one utmost part of the world unto the
ether. By the heavens are meaut the parts
ot the woild under the heavens: and the
Holy Spirit openeth this phrase; for in Matt,
xxiv. 31, it is written, 'from the utmost
parts of the heavens, unto the utmost parts of
them:' for which in Murk xiii. 27, is said,
' from the utmost part of the earth, unto the
utmost part of the heavens.' By which it is
evident, that the heavens in this speech, is
put for the earth under the heavens ; for hea-
vens comprehendeth the air also, wherein
we breathe, as is noted on Gen. i. 8. Great
thing,] Heb. great toord. Moses hereby
would teach, that God's words and works unto
his church are more great and marvellous
than all his actions to other people whatso-
ever: and therefore ought the moi-e seriously
to be considered.
Ver. 33.- Voice of God,] The Chald.
saith, the voice of the word of the Lord: the
Gr. of the living God. And lived,] At the
appearance of God, men were wont to fear
they should die, Judg. xiii. 22, and vi. 22.
So at the giving of the law, all Israel desired
that they might hear the voice of God no
more, lest they died, Exod. xx. 19; Deut.
xviii. 16, which manifested the power of the
law, and the weakness of men, Heb. xii. 19.
So no man can see the face of Gud and live,
Exod. xxxiii. 20, when God giveth his voice,
the earth melteth, Ps. xlvi. 7.
Ver. 34. — Hath God,] Or, hath any
God; speaking of the true God, and his works
unto Israel, above all other people: or of the
reputed gods of the Gentiles, none of which
ever did such a thing. Assayed,] Or,
tempted. This is spoken not of God trying
his own strength, but proving the obedience
of his people, and trying the strength of his
adversaries. The Chald. translateth, or the
tentations, (or sigtis) which the Lord hath
made to reveal himself SfC. Tentations,]
i\1o-;es here reckoneth seven things about Is-
rael's deliverance; Tentations, wlierel)y God,
propounding his will, tried their obedience:
(as when God tempted Abraham, Gen. xxii.
206
DEUTERONOMY.
come to take him a nation, from the midst of a nation, by tenta-
tions, by signs, and by wonders, and by war, and by a strong hand,
and by a stretclied out arm, and by great terrors, according to all
tliat Jehovah your God did for you in Egypt, before your eyes.
^^ Tliou liast been made see to know, that Jehovah he is God :
tliere is none else besides him. ^^ Out of the lieavens he made tliee
to hear his voice, to instruct thee ; and upon the earth he made
thee to see his great fire ; and thou heardest his words out of the
midst of the fire. ^^ And because he loved thy fathers, therefore he
chose liis seed after liim ; and he brought thee out, in his sight, with
his great power, out of Egypt. ^^ To drive out nations greater and
mightier tlian thou, from before thee ; to brhig thee in, to give
thee their land for an inheritance, as it is tliis day. ^^ iVnd thou
shalt know this day, and cause it to return into tliy heart ; that Je-
hovah, he is God, in the heavens above, and on the earth beneath:
there is none else. ^^ And thou shalt keep liis statutes and his
1.) Signs, which many times are of ordi-
nary works, and natural, as Exod. iii. 12.
JVonders, which are of extraordinary, and
supernatural works, as Exod. iv. 21 ; vii. 9.
fVar, upon the refusal and resistance of the
enemy, Exod. viii. 1, 2. Strong hand, not
by cunning policies and stratagems, as men
often use in wars; but by force, compelling
the enemy to yield, Exod. vi. 1. Stretched-
out arm, by openly manifesting his power, and
plagues coiilinually upon the resisters, Is. ix.
12, 17; Exod. vi. 6, and great terrors,
which wounded the hearts of the very ene-
mies, Exod. ix. 20, 27, 2S: x. 7; xii. 30.
Terrors,] Or fears, the Gi-. and Chald.
translate, visions, or sights, which are often-
times fearfvil ; but the Hel). for fears and vi-
sions, aie one much like another, which
might cause the mistaking. So in Deut.
xxvi. 8.
Ver. 35.— To know,] Tliat is, that thou
mightest know, and acknoiuledge. The
end of all God's works was the manifesting
of his glory, to the information and salvation
of his people. This Moses often urgeth in
this book.
Ver. 3G. — To instruct,] Or, to nurture,
chastise: by restraining from vice. So
Go:i's chastening, and teaching out of his
law, are joined together, in Ps. xciv. 12.
Though chastening be often with works (as
Lev. xxvi. 18, 28; Deut. viii. 5,) yet is it
also with words; as here, (where the Chald.
translateth M teach ^ una Prov. ix. 7; xxxi.
1 : Ezek. xxiii. 48; Job iv. 3. The fire,]
Before, he said, ' out of heaven,' and now,
'out of the midst of the fire:' " for though
the voice came out of heaven, Isiael perceived
it not, but only out of the fire," saith K.
Menachem on E)eut. iv.
Ver. 37. — Therefore he chose,] Or,
a7ul chose, (that is, loved) his seed after
him, therefore he brought thee out. God's
love, and election out of love, is the cause of
man's redemption and salvation. His seed,]
That is, the seed of thy fathers, every one
particularly; as the promise was made lo
Abraham, then to Isaac, and after that to Ja-
cob severally. The Gr. and Chald. translate
it plurally, their seed (or sons) after them.
In his sight,] Or, with his face (or pre-
sence.) The Gr. saith, he brought thee out
himself; the Chald. he brought thee out by
his iDord. Thus the face or presence of
God, may imply Christ, tlie WonI, the Angel
of God's face. Is. Ixiii. 9. He it was that
brought Israel out, as 1 Cor. x. 1,9, and the
sign of his presence was in the pillar of the
cloud and fire, Exod. xiii. 21 ; xiv. 19, 20.
Ver. 38. — To drive odt,] To wit, out of
possession, (as the original word implieth)
or, to disinherit; tlie Gr. saith, to destroy,
(or, root out.) As it is,] The Gr. addeth,
as thou hast this day. Meaning of the
land of Silion and Og, which they had now
in possession, a sign of further victory, Deut.
iii. 21.
Ver. 39. — And thou shalt know,] Or,
know (and acknowledge) therefore: see ver.
35. The knowledge of, and obedience unto
God, is continually urged, upon the remem-
brance of his former mercies. So 1 Chron.
xxviii. 9. Cause it to return,] Or, bring
again, reduce, that is, call to mind, and
consider, that not only for the piesent, but al-
ways after, God's true fear might continue in
them. So in Deut. xxx. 1, where this
phrase is used: see the annot.
Ver. 40. — All days,] This may be re-
ferred both to the latter, the possessing of the
CHAP. V. 207
commandments, which I command thee this day, tliat it may be
well with thee, and with thy sons after thee ; and that thon mayest
prolong thy days upon tlie land, which Jehovah thy God givctli
thee, all days.
" Then Moses separated three cities on this side Jordan, towards
the sun-rising. ^^ For the man-slayei- to flee thither, which should
kill his neiglibour unwittingly, and he hated him not in times past :
and that ho might fly unto one of these cities and live, ^^ Bezer in
tlie wilderness, in the plain country of the Reubenites : and Ra-
moth in Gilead, of the Gadites : and Golan in Basan, of the Ma-
nassites. " And this is the law, whicli Moses set before the sons
of Israel. *^ Tliese are the testimonies, and the statutes, and the
judgments, which Moses spake unto the sons of Israel, after they
came forth out of Egypt. *^ On this side Jordan, in the valley
over against Beth-peor, in the land of Sihon, king of the Amorites,
who dwelt in Heshbon : whom Moses and the sons of Israel smote,
after they were come forth out of Egypt. " And they possessed
Iiis land, and the land of Og, king of Bashan, two kings of the
Amorites, which were on this side Jordan, toward the sun-rising.
^^ From Aroer, which is by the bank of tlie river Arnon, and unto
mount Zion, that is Hermon. *^ And all the plain o^ this side Jor-
dan, eastward, and unto the sea, of the plain, under Ashdoth-Pis-
gah.
land, and to the former, the welfare and used for affer, as is noted on Exod. ii. 23,
length of life. In Matt, xxviii. 20, all so again in ver. 46
dai/s, is explained, 'unto the end of the Ver. 46. — Beth-p^ok,'] In Gr. i/ie house
world.' of P/iogor, an idol temple: see Deut. iii. 29.
Ver. 42. — Unwittingly,] Or, without Amorites,] Heb. Amorite: in Gr. Amor-
knoiuledge thereof , unawares. See tlie law reans. Smote,] That is, yt/Z/er/, as is noted
for this, in Num. xxxv. 9, 10, &c., and after on Gen. xiv. 17. This victory is here again
ill Deut. xix. 2. In times past,] Or, in touched, the more to stir up the hearts of the
former days; V{vh. from yesterday, and the people to obey God's law, wlio had begun to
third day. See Gen. xxxi. 2. show them his power and goodness.
Ver. 43. — Bezor,] In Gr. Bosor: see Ver. 48.— Bank,] Heb. lip. Zion,] In
Josh. XX. 8; xxi, 36; 1 Chron. vi. 78, 80. Gr. Seon. This is not that which usually
Golan,] In Gr. Gaiilon, the scripture calleth mount Zion, in Jerusa-
Ver. 44, — This is,] He meaneth, that lein ; but otherwise written, and called Her-
which hereafter followeth; so this belongeth mon: see Deut. iii. 9.
to the next chapter, where the repetition of Ver. 49. — Sea of the plain,] The sea
the laws begiu. of salt, Deut. iii. 17, the lake of Sodom, or
Ver. 45. — After they came forth,] Dead sea, As,\iT)OT:H-visGAu,'\Or, thesprings
Ileb. in their coming forth: but in is often of Pisgah; see the notes on Deut. iii. 17.
CHAP. V.
1 . Moses rehearseth the covenant that God made with Israel at Horeh,
6. The ten. commandments; 22. the manner of the speaking and writing
of them. 24. The people being afraid, did rpquest Moses to receive the
law from God, and to speak it unto them. 28. The Lord approved their
208
DEUTERONOMY.
motion, 30. and sent them into their tents; 31. hut tvUIed Moses to stay,
and hear the law, which he was to teach Israel to observe and do, for
their good.
' And Moses called unto all Israel, and said unto them. Hear
O Israel, the statutes and tlie judgments wliich I speak in your
ears, this day : and ye shall learn them, and keep, to do them.
^ Jehovah our God struck a covenant with us in Horeh. ^ Not
with our fathers struck Jehovah this covenant, but with us ; even
us, who are all of us here alive this day. * Jehovah spake unto
you, face to face, in tlie mount, out of the midst of the fire. * I
standing between Jehovah and you, at that time, to shew unto you
the word of Jehovah ; for ye were afraid, by reason of the fire, and
went not up into the mount, saying,
^ I, Jehovah thy God, which have brouglit thee out from the
land of Egypt, from tlie house of servants. ' Thou shalt not have
any other God's before my face.
* Thou shalt not make unto thee a graven thing, any likeness, of
things which are in tlie heavens above, or which are in the earth
beneath, or which are in the waters beneath the earth. ^ Thou
shalt not bow down thyself to them, neither serve them : for I,
Jehovah thy God, am a jealous God, visiting the iniquity of the
fathers upon the sons, and upon the third and upon the fourth ge-
Ver. 1. — In your ears,] That is, in
your hearing, and to your understanding:
the Chald. translateth it, before you. Here
Moses purposing to repeat the ten comniand-
ments, prepareth the ears and hearts of the
people unto obedience. To do,] Or, and do:
see the notes on Gen. ii. 3.
Ver. 2. — Struck,] Heb. cut a covetiant,
the reason of which phrase is showed on Gen.
XV. 18. In Horeb,] Or, as Choreb, called
also Sinai: see Exod. xix. 20; xxiv. 8.
God, though he might absolutely command,
yet vouchsafed to enter into covenant with
his people, that by inutnal stipulation and
promises, he might have not constrained, but
free and voluntary obedience performed by
them, to his glory, and their further good.
Ver. 3. — FATiiERS,] Which are dead:
hereby all the patriarchs unto Adam may be
meant, who had the promise of the covenant
ofClu-;st; but the covenant of the law came
after, as the apostle observeth, Gal. iii. 17.
Or it may mean, " our fathers only," as Jar-
chi here expoundeth it, such as died in the
wilderness, after the law was given. See
also Deut. xi. 2. Even us,] Or, we are
they, which are here this day : the Gr.
translateth, and you are here all alive this
day. So the covenant was yet fresh in me-
mory. Also they had a greater benefit than
their fathers: for though the law could not
give them life, yet was it a 'schoolmaster
unto Christ,' Gal. iii. 21, 24.
Ver. 4. — Face to face,] That is, openly,
clearly, plainly; as Exod. xxxiii. 11; Gen.
xxxii. 30; Deut. xxxiv. 10; 1 Cor. xiii. 12,
opposed to the dark visions, by which God
before time revealed his will.
Ver. 5. — I standing,] Or, stood, as the
Gr. translateth, and I stood bettveen the
Lord, which the Chald. calleth, the fFord
of the Lord. Thus the law was given ' in
the hand of a mediator,' Gal. iii. 19, for God
and the people were not one, by reason of
their sins: therefore they were afraid.
Ver. (i. — Servants,] In Gr. and Chald.
sei'vitude. God ledeemed Israel, not only
from outward slavery, but from the idolatry
of Egypt, Ezek. xx. 5 — 9, and from their
gods,' 2 Sam. vii. 23, therefore he com-
manded them to have no other gods before
his face. See the annot. upon Exod. xx.,
where these commandments are more largely
opened.
Ver. 7. — Any other gods,] Or, ano-
ther god: see the notes on Deut. iv. 7.
Ver. 8. — Graven thing,] The Chald.
translateth it, image. Any,] The Gr. saith,
nor the likeness of any thing. The word
or, is in Exod. xx. 4.
CHAP. V
209
neration, of tliem that hate me. " And doing mercy unto thou-
sands of them that love me, and of them that keep his command-
ments.
" Tliou shalt not take up the name of Jehovah thy God in vain;
for Jeliovah will not hold him guiltless that shall take up Iiis name
in vain.
'^ Keep tliou the Sabbath day, to sanctify it, as Jehovah tliy God
hath commanded thee. ^^ Six days shalt thou labour, and shalt do
all thy work. " But the seventh day is a Sabbath to Jehovah thy
God : in it thou slialt not do any work ; tliou, or thy son, or tliy
daughter, or tliy man-servant, or thy woman-servant, or thine ox,
or thine ass, or any of thy cattle, or thy stranger which is within
thy gates, that thy man-servant and thy woman-servant may rest
as well as thou. '* And thou shalt remember tliat tliou wast a servant
in the land of Egypt ; and Jehovah thy God brought thee out
tlience by a strong hand, and by a stretched out arm : therefore
Jehovah thy God hath commanded thee to do the Sabbath day.
" Honour thy father and thy mother, as Jehovah thy God hath
commanded thee, that thy days may be prolonged, and that it may
be well with thee, upon the land which Jehovah thy God giveth
thee.
" Thou shalt not kill.
'^ Neither shalt thou commit adultery.
" Neither shalt thou steal.
Ver. 10 His commandments,] Or, his
commandment; meaning all and every one
of thetn, or, the whole law in general: see
the notes on ver. 31. The like is in Deut.
viii. 2; xxvii. 10. The Gr. and Chald.
translate, my comma7idme7its , and so Moses
wrote in Exod. xx. C, but here lie changeth
the person, as Daniel also iu his prayer saith,
' O Lord, &c. keeping covenant and mercy
to them that love him, and to them that keep
his commandments.' Dan. ix. 4. We may
also observe such changes in the other pro-
phets; as, 'to make him a name,' 2 Sam.
vii. 23, for which, in 1 Chrou. xvii. 21, is
written, 'to make thee a name:' so in 2
Sam. xiv. 22.
Ver. 12. — Keep,] Or, observe; for this,
in Exod. xx. 8, he said, remember. As Je-
hovah, &c.,] This sentence is added, more
than in Exod. xx. 8. So again in the fifth
commandment, ver. 16. And these two
charges only are affirmative, all the other are
prohibitions.
Ver. 14. — Ox, &p.,] These particulars
are also here added, for explanation. As
WELL AS THOU,] Or, even as thou. This
reason was not expressed in Exod. xx. 10.
And it slioweth that the Sabbath was com-
manded in part for the ease of servauts.
Vol. II. 2
which were of the heathens that were round
about them. Lev. xxv. 44.
Ver. 16. — To po,] That is, tn celebrate:
the Gr. translateth, to keep the Sabbath day,
and to sanctify it. In Exod. xx. 11, the
creation of the world is there rendered as a
reason, which is liere omitted; and the com-
ing out of Egypt (which seemeth to be on the
Sabbath day,) is here made a reason of ob-
serving this day. For it was a figure of de-
liverance out of spiritual bondage by Christ,
(as is showed upon Exodus) and so fit to be
meditated oq upon the Sabbath.
Ver. 16. — Be well avith thee.] Or,
good may be done unto thee. This branch
of the promise is more than was expressed in
Exod. XX. 12, and this addition the apostle
also citeth in Eph vi. 3, but putteth it there
in the first place, changing the order of the
words, which the scripture often doth, as
may be seen in 2 Kings xi. 8, compared with
2 Ciiron. xxiii. 7; Joel ii. 28, with Acts ii.
17; 1 Kings xix. 10, with Rom. xi. 3; Is
Ixv. 1, with Rom. X. 20; Matt. xxi. 13,
with Mark xii. 8.
Ver. is. — Neither shalt thou,] Or,
and thou shalt not: and so in the precepts
following; all which are joined to the former,
with this copulative, and, (otherwise than
D
210
DEUTERONOMY.
^^ Neither slialt thou answer a false witness against thy neigh-
bour.
^' Neither shalt thou covet thy neiglibour's wife, neither shalt
thou desire thy neighbom-'s house ; his field, or liis man-servant, or
his woman-servant, his ox, or his ass, or any thing which is thy
neighbour's.
^^ These words Jehovah spake mito all your assembly in the
mount, out of the midst of the fire, of the cloud, and of the thick
darkness, with a great voice, and he added no more : and lie wrote
them on two tables of stones, and gave them unto me. ^^ And it
was, when ye heard the voice, out of the midst of the darkness,
and tlie mountain burning with fire, tliat ye came near unto me.
was in Exod. xx.,) to teach the conjoining of
all these commandments, as into one body of
the law: whinh must be likewise in our obe-
dience. Because, ' Whosoever shall keep
the whole law, and yet ofl'end in one point,
he is guilty of all. For he that said, Do not
commit adultery ; said also, Do not kill,' &c.
Jam. ii. 10, 11.
Ver. 20.— False,] Or, rash, vaiti. The
same word shew, used before in ver. 11, but
for it in Exod. xx. Moses useth the word
sheker, false: and so the Chald. hath in this
place.
Ver. 21.^Wife,] In Exod. xx. 17, our
neighbour's house is put in the first place,
and his wife in the second, otherwise than
here. So they that would divide this com-
mandment i[ito two, cannot show which is
the ninth, and which is the tenth, seeing
Moses hath purposely changed the order.
Desire,] Here again Moses useth another
word, tithavveh, whereas in Exod. xx. 17, he
keepeth one word in all the particulars, tach-
mod, covet: which are two words in sound,
but one in signification ; (though it may be
with some difference of degree) whereof
there be sundry other examples in scripture ;
as Hinneh, Behold, 1 Chron. xxvii. 1, for
which another prophet saitli, Rech, See, 2
Sam. vii. 2; chajath, a troop, in 2 Sam.
xxiii. 13 ; or machanah, an host, in 1
Chron. xi. 15; 'he relwuBA,' jashab, 2
Sam. vi. 20, or, 'he turned &ga.m' jissob, 1
Chron. xvi. 43 ; Jaghnal, he offered tip, 2
Sam. vi. 17, or, Jakrib, he offered, 1 Cliron.
xvi. 1, and many the like: "so that from two
words of like sense here cannot be gathered
two sundry commandments. The like was
in the ninth commandment before, in ver.
20. And if this desire be another command-
ment, there were but nine given in Exod.
XX. Or if there were ten, as is avouched in
Exod. xxxiv. 28, then here must be eleven,
contrary to Deut. x. 4. But degrees of the
same sm, make not here several precepts.
The Hebs. make this desire to be less than
coveting, and say, " Desire bringeth a man
to coveting, and coveting bringeth him to un-
just taking away ; for if the owners be not
willing to sell, though he would give them a
great price, and he is urgent upon them,
then he falleth to taking by violence, as it is
said (in Mic. ii. 2,) ' And they covet fields,
and take them by violence,'" Maim. torn. 4,
treat, ol Rapine, &c. chap. i. sect. 10, 11.
His field,] The Gr. saith, nor his field :
this al-;o is added more than in Exod. xx. 17.
And usually, when any thing is repeated,
either by the prophets or evangelists, it is
with variety of words and phrases ; of which,
being compaied, there is very great use, for
the understanding of the scriptures.
Ver. 22. — Added no more,] Meaning,
no more commandments of this sort, (^for
they were but ' ten woi'ds,' Deut. iv. 13,) or
no more unto the people ; the rest were
spoken to Moses, Exod. xxi. 1, &c. The
Chald. translateth, ceased not; see the notes
on Num. xi. 25. Of stones,] Both to have
them perpetual to his church. Job xix. 23,
24, and in mystery, to show the stony nature
of men's hearts; see the annot. on Exod.
xxxi. IS. Unto me,] That Moses might
carry them to the people, and see them duly
executed. So the magistrate is the keeper of
both the tables of the law ; for Moses was
'king in Jeshurun,' Deut. xxxiii. 5.
Ver. 23. — And the mount,] Llnder-
stand, 'and saw the mount,' as Deut. xi. 16;
Exod. XX. 18. The things which the people
heard and saw, were terrible unto them, be-
cause they were sinners; but a mean to hum-
ble them, and drive them unto Christ, Heb.
xii. 18—24 ; Gal. iii. 19—24. Elders,]
In Gr. senates; or eldership. The people
all, and even the greatest and best, fled from
before the Lord, and came to Moses for to be
a mediator. See Exod. xx. 18, 19, ia the
annot.
CHAP. V.
211
all the lieads of your tribes, and your elders. ^^ And ye said. Be-
hold, Jehovah our God hath shewed us his glory and In's greatness
and we have heard liis voice out of tlie midst of the fire : tliis day
we liave seen, that God doth speak with man, and lie liveth.
'^ And now why should we die ? for tliis great fire will consume
us : if we add to hear the voice of Jehovah our God any more
then we shall die. '' For who is there of all flesli, that liatli heard
the voice of the livuig God, speaking out of the midst of the fire
as we have, and lived ? '^ Go near thou, and hear all tliat Jehoval'i
Ver. 24 — His voice,] The Chald. saitli,
the voice of his JVord. So in ver. 25.
Ver. 25.— Why should we die?] The
Gr. tiaiislatetli, let us not die: so it is a de-
precation. Tliis sieocli implietli the sen-
tence of death also, which their own hearts
I'rononnced agair.st them for their sins: for
such a question is likewise an affirmation; as,
' \y\\Y doth he speak blasphemies?' Mark ii.
7, U expounded, 'this man blasphemeth,'
Matt. ix. 3. And this showeth the effect of
the 1 nv in our consciences ; it causeth ' the
spirit of bondage to fear,' Rom. viii. 15, and
when the voice of God in his law is heard
and understood of men, it torrifieth and kill-
eth; before that they think they are 'alive
without the law,' Rom. vii. 9, 10. Fire,]
Which signified the force of the fiery law,
Deut. xxxiii. 2, that it is in man's ' heart,
as a burning fire shut up in his bones,' as
Jer. XX. 9, both manifesting sins, and tor-
menting the conscience, wherein it diflijreth
from the gospel, Heb. xii. 18. Then,] Or,
stirely; Heb. and we shall die. Thus there
was not ' a law given which could give life,'
Gal. iii. 21, but « the letter killeth,' 2 Cor.
iii. C, and 'the law is not of faith,' Gal. iii.
12, the hearing of it, and escaping death,
caused them not to believe: but 'the just
shall live by faith,' through the gospel of
Christ,' Rom. i. 16, 17, unto whom the law
was a ' schoolmaster,' Gal. iii. 24.
Ver. 2G.— All flesh,] Or, who is any
flesh, that is, any frail man: for, 'all flesh is
grass,' Is. xl. 6. The Gr. translateth, for
what flesh? Which word flesh is often
used for unregenerate man, as is noted on
Gen. vi. 3, and to such especially, the law is
the terrors of death: though all human na-
ture being in sin, is here condemned. So in
Ps. cxliii. 2. The living God,] The Heb.
words are both plural, implying the mystery
of the Trinity, as is noted on Gen. i. 1, and
he is called ' the living God,' (as here, so iu
Josh. iii. 10; 1 Sam. xvii. 26; Is. xxxvii.
4 : Ps. xlii. 3 ; Hos. i. 10, and in sundry
other places) to oppose him unto all false gods,
which are called 'the dead,' Ps. cvi. 2s)
whereupon it is said, ' Ye turned to God,
from idols, to serve the living and true God,'
1 Thes. i. 9. Also to show that God is
powerful in operation, being not only living
in himself, (so that he ' only hath immor-
tality,' 1 Tim. vi. 16,) but the giver of life
unto all; 'For in him we live, and move,
and have our being,' Acts xvii. 28, and he is
' the f.iuntain of living waters,' Jer. xvii. 13,
who continually and abundantly lefresheth his
people. It signifielh also his eternity, as he
' that liveth for ever and ever,' Rev. x. 6, of
whom it is said, ' For he is the living God,
and continuing fur ever,' Dan. vi. 26.
Wherefore that speech of Job, ' My Re^
deemer liveth,' Job xix. 25, is translated in
the Gr. the Eternal is he that shall unloose
me. And lived,] Men till they be re-
deemed by Christ, are ' through fear of death,
all their life time subject to bondage,' Heb.
ii. 15. Though God came not now to judge
them, neither so much as upbraided them
with their sins past, yet could they not hear
his voice, but (as the apostle noteth) they
that heard it, ' intreated that the word should
not be spoken to them any more, for they
could not endure that which was commanded,'
Heb. xii. 19, 20.
Ver. 27. — Go near THotr,] The people
being terrified, seek for a mediator; and that
is the end and use of the law, to drive men
unto Christ, Wherefore their affection now
pleased God, ver, 28, 29, and he gave them
Moses to help them for the present, and fur-
thei- promised them a prophet like unto him,
which was Christ, Deut. viii. 15—18; Acts
iii. 22, 26. Thou shalt speak unto us,]
The office of a mediator, as he is a prophet,
(Deut. xviii. 15,) is here described; which
is, to go near unto God, and having received
the word from him, to speak it unto the peo-
ple. This was fulfilled in Christ, John i.
18; iii. 13; viii. 28. Here in the Heb. do
thou speak, the words are in the feminine
gender, as if they had spoken to a woman;
which is thought to be a note of the people's
troubled mind: see the like in Num. xi. 15.
And do,] The like they promised before God
spake these words, Exod. xix. 8, not know-
ing the impossibility of the law; but how far
212 DEUTERONOMY.
our God shall say, and do tliou speak unto us all that Jehovah our
God shall speak unto thee, and we will liear, and do it. ^^ And
Jehovah heard the voice of your words when ye spake unto me -.
and Jeliovah said unto me, I have heard the voice of the words
of this people, which they have spoken unto thee ; they liave well
said, all that they have spoken. ^' Who will give that their heart
may be such in them, to fear me, and to keep all my command-
ments, all days, tJiat it may be well with them, and with their sons
for ever.
^^ God said to them, Get you again into your tents. ^' But thou,
stand thou here with me, and I will speak unto thee all the com-
mandment, and the statutes, and the judgments, wliich thou shalt
teach tliem, that they aiay do them in the land which I give to
them to possess it. ^^ And ye shall observe to do, as Jehovah your
God liath commanded you : ye shall not turn aside, to the right
hand or to the left. ^^ You shall walk in all the way which Jeho-
vali your God hath commanded you, that ye may live, and (that
it may be) well with you, and ye may prolong your days, in the
land which ye shall possess.
they were from performing this, the golden by this his covenant, drawing them unt
calf which they made ere forty days were ex- Christ.
pired, is a witness; for which sin Moses Vek. 31. — All the commandment,
brake the tables of the covenant, Exod. xxxii.; That is, the laiv in general, or coinmand-
Deut. ix. 9, &c., yet their good affuctioa ments, as the Gr. translateth it, the singular
pleaseth the Lord. being often put for the plural ; or, every com^
Ver. 2S. — Well said,] The Gr. trans- mandment. So in Deut. vi. 1 ; viii. 1, also
lateth, they have spoken all things rightly in 1 Pet. ii. 21 ; iii. 2,
(or tvell.) Ver. 32. — Observe to do,] Or, and do
Ver. 29. — Who will give,] An Heb. as this phrase often signifieth: see the notes
yihvtiSti, msimnig, 0 that seme would give, ov, on Gen, ii. 3. Right hand or to the
O that there ivere; and so the Chald. ex- left,] This signifieth an exact care to walk
plaineth it. The like is in Job vi. S ; Ps. in God's law, as in the high way, from which
xiv. 7 ; Iv, 7, and elsewhere. To fear, men may not turn aside, as in Deut. ii. 27,
&c.,] The things that God approveth in Therefore all aberration from the right way,
men, are feai-, humility, distrust in them- is noted by the turning to the right hand or
selves, and a confidence in him, with love to the left. Is. xxx. 21. So after in Deut.
unto his law. Hereunto God called them, xvii. 11, 20; xxviii, 14; Prov. iv. 27.
CHAP. VI.
1. Moses setting himself to explain God's com77ia?idments, exhorteth
Israel unto obedience. 4. He heginneth with the first and great com-
mandment, the love of the Lord, 6. and of his lam in their Mart, 7.
and of teaching it to their children, 8. and professing it by outward
signs. 10. He marneth them that they for salce not God hy prosperity,
1 6. nor hy adversity; 1 7. but to keep his law, for their good, 20. and to
endeavour the continuance and propagation of his religion among their
posterity.
CHAP. VI.
213
' And this is the commandment, the statutes and tlie judgments,
which Jehovah your God commanded to teach you, to do in the
land, -whither ye pass over to possess it. ^ That thou may est fear
Jehovah tliy God, to keep all his statutes and his commandments,
wliicli I command thee ; thou, and thy son, and thy son's son, all
the days of thy life ; and that thy days may be prolonged. ^ Hear
therefore, O Israel, and observe to do, tliat it may be well witli
thee, and that ye may multiply mightily, as Jehovah the God of
thy fathers hath spoken unto thee, in the land that floweth with
milk and honey.
* Hear, O Israel : Jehovah our God, Jehovah is one. ^ And thou
Ver. 1. — CoJiMANDiMENT,] Put generally
for coinmandments, as the Gr. traiislateth it:
see Deut. v. 31. Here Moses entereth upon
the explanation of the first commandment of
the ten before rehearsed, in chap. v. To
no,] That ye may do them, to wit, con-
tinually. For practice and obedience is that
which the law requireth for blessedness, Jam,
i. 22, 25. And that which one prophet
calleth doing the words of the covenant, 2
Chron. xxxiv. 31, another calleth stablis/mig
for confirming,) 2 Kings xxiii. 3, and con-
fi,rmmg is expounded by the Holy Spirit,
continuing. Gal. iii. 10, from Deut. xxvii.
26. Pass over,] To wit, the river Jordan,
that so they might come into Canaan. This
was by the conduct of Joshua, Josh. i. 1, 2,
&c., and it figured the estate of the church
under Christ, by whom these commandments
are fulfilled in ns that believe, Ezek. xx. 40 —
44 ; Rom. viii. 1 — 3, &c. In the mean
time, the possession of Canaan and good
things therein, was a gracious inducement of
that people unto voluntary obedience and
keeping of God's law: which notwithstanding
they performed not, Ps. cv. 44, 55; Neh.
ix. 24-26, 35.
Ver. 2. — Fear, J This is ' the beginning of
wisdom,' Ps. cxi. 10, and by it we 'depart
from evil,' Prov. xvi. 6, and it comprehend-
eth generally God's worship and true reli-
gion, Is. xxix. ]3; Malt. xv. 8, 9, therefore
it is mentioned in the first place. Pro-
longed,] Under which eternal life is also
implied ; for God's commandments when they
are kept, do add unto men, ' length of days,
and years of life, and peace,' Prov. iii. 2; 1
Pet. iii. 10, 11, &c.
Ver. 3. — And honey,] Signifying hea-
venly graces, as is observed on Exod. iii. 8.
Ver. 4. — Hear,] The last letter of this
fii'st word hear, and of the last word one, are
extraordinarily great in the Heb. and so
noted in the margin, to cause heed and at-
tention. And here beginneth 'the first and
great commandment,' as our Saviour calleth
it, Mark xii. 29, .SO; Matt. xxii. 38. And
this place of scripture, unto the end of the
ninth verse, was one of the four paragraphs
which the Jews were wont to write upon
their phylacteries, as is noted on Exod. xiii.
9, and fastened to their door-posts, and read
in their houses twice a day: as the Hebs.
say, " Twice every day do men read the lec-
ture, ' Hear O Israel,' &c. at evening and at
morning, as it is written (in Deut. vi. 7,)
' when thou liest down, and when thou risest
up;' at the time when men are wont to lie
down, which is at night ; and at the time
when men are wont to rise up, which is at
day. And what is it that he readeth? Three
sections; to wit, ' Hear, O Israel,' &c. (Deut.
vi. 4.) ' And it shall be if you shall hearken,'
&c. (Deut. xi. 13.) ' And Moses said unto
the people,' &c. (Exod. xiv. 3.) And they
read first the section, Hear, O Israel, because
in it there is the property of God, and the
love of him, and the doctrine of him, which
is the great foundation, whereupon all do de-
pend," Maim, in Misneh, lib. ii. in Keriath
Shemangh, chap. i. sect. 1, 2. Is one,] So
in Mark xii. 29, ' the Lord our God, the
Lord is one:' where the word is, (which the
Heb. wanteth) is supplied in the Gr. and ex-
plained by a learned scribe; saying, 'Well,
Master, thou hast said the truth, for there is
one God, and there is none other but he,'
Mark xii. 32. So Paul saith, ' There is none
other God but one,' 1 Cor. viii. 4. Here it
is probable, that Moses closely taught the
unity of the Godhead, and trinity of persons;
Jehovah, the Father ; our God, the Son ; and
Jehovah, the Holy Spirit: thus many do
understand these word?. But the apostle
clearly openeth the mystery, saying, 'There
are three that bear record in heaven ; the
Father, the Word, and the Holy Spirit; and
these three one,' 1 John v. 7. And here is
the ground of faith.
Ver. 5.— Love,] ' The end of the com-
mandment is love, out of a pure heart, and of
a good conscience, and of faith unfeigned ' 1
2U
DEUTERONOMY.
slialt love Jehovah thy God, witli all thy heart, and with all thy
soul, and with all thy might. ^ And these words whidi I command
thee this day, shall be in thy heart. ' And thou shalt whet them
on thy children, and shalt speak of them wlien thou sittest in thine
liouse, and when thou walkest by the way, and v/hen thou liest
down, and when thou risest up. ^ And thou shalt bmd them for a
sign upon thy hand, and they shall be for phylacteries between
thine eyes. ® And thou shalt write them upon the door-post of
Tim. i. 5. See the notes on Exod. xx. 6.
Jehovah thy God,] These imply the causes
of our love of the Lord; the one, for his own
nature and being, Jehovah ; the other, for
the covenant of his grace, whereby he is our
God. These two are often joined together
by Moses and all the prophets. Heart,]
Unto the heart the scripture attributeth wis-
dom and understanding, 1 Kings iii. 9, 11,
12; Prov. ii. 2, 10, and belief in God, dif-
fering from confession with the mouth, Rom.
X. 10, and it is opposed unto hypocrisy.
Matt. XV. 8. Soul,] The seat of the will
and affections, Deut. xxi. 14; xxiv. 15; xii.
20, 21. Might,] In IKJi. jueod. which
sigiiifieth might or vehemency, all that we
can. The Chald. translatelh it riches; the
Gr. power (dunamis:) but the Holy Spirit
useth a more significant Gr. word (ischits)
inight, or ability, Mark xii. 32, where also
another word is added for explanation, dia-
noia, which is the efficacy both of the mind
and will, and the scribe useth a fit word,
sunesis, understanding, Mark xii. 33. By
which variety of words, God would teach us
to love him unfeignedly, with all whatsoever
is in us, and in our power; for we ought to
honour him with our substance also, Prov.
iii. 9. This praise is of king Josias above
all kings, that he turned to the Lord, ' with
all his heart, and with all his soul, and with
all his might, according to all the law of
Moses,' 2 Kings xxiii. 25. Moreover from
this word, * with all thy might,' the Hebs.
teach, " that a man is bound to bless (God)
with cheerfulness of soul, for evil (or afflic-
tion) even as he blesseth for good (or pros-
perity) with gladness," Maim, in Berachoth,
chap. X. sect. .3. And hereof we have a
good example in Job, Job i. 21.
Ver. G. — These words,] The oracles of
God are also to be loved, as the outward
means whereby we are brought to the love
and obedience of God, Ps. cxix. 97, 98. In
THY heart,] As the fleshly tables wherein
God's law is to be written, Prov. iii. 3; vii.
3; 2 Cor. iii. 3. The Gr. addeth, " in thy
heart, and in thy soul."
Ver. 7.— Whet them,] That is, often,
earnestly, and diligently teach them, that
they may pierce the hearts of thy children,
to understand and aflect them. So the Gr.
and Chald. explain it, to forc-instrtict and
teach. Thy children,] Or, thy sons:
under this name the Hebs. understand, not
the natural sons only, but scholars also, or
disciples; "Because disciples are called
sons, as it is written, (in 2 Kings ii. 3,)
'and the sons of the prophets came forth,'"
&c. Maim, in Thalmud Torah, chap. i.
sect. 2. Children are to be trained up (or
catechized) in the way thiy should go, and
brought up in the nurture and admonition of
tlie Lord, Prov. xxii. 6; Ejih. vi, 4.
Ver, 8. — Phylacteries,] Or frontlets:
ornaments fastened unto the head; the Gr.
therefore calleth them unmovahle. Of
these, see the notes on Exod. xiii. 9, 16.
By these outward rites, God would teach
them to apply all their study, and all their
practice unto the keeping of his law.
Ver. 9. — Door posts,] By this sign to
profess unto all their love unto the law, and
to have it always in remembrance. So the
blood of the paschal lamb was stricken on
their door posts, Exod. xii. 7. Of this rite
the Jews are to this day very careful, and
even superstitious. The manner of observ-
ing it, they have recorded thus. They wrote
two several places of the law; namely;
'Hear O Israel,' &c. Deut. vi, 4—9. 'And
it shall be if you shall hearken,' &c. Deut.
xi. 13 — 21, upon one piece of parchment,
which they rolled up, beginning at the bottom,
and so to the top; that when any should open
to read it, he might read from the beginning
to the end. After it was rolled up, they put
it within a pipe of reed, or of wood, or of
any other matter, and fastened it to the door
post with a nail; but blessed God before they
so fastened it, who had commanded them that
thing. If it were hung up on a stick, it
was unlawful, for that was no fastening: or if
it were laid behind the door, it was as good
as nothing. The writing was fastened a
good height upon the door post within, and it
must be on the right hand, as a man went
into the house: if it were on the left hand, it
was unlawful. Tiiese things Maim, shovveth
at large, in Misn. treat. Tephilin, (or of pliy
CHAP. VI.
215
tliine house, and on thy gates. " And it shall be, when Jehovah
thy God shall have brought thee into the land which he sware unto
tiiy fathers, to Abraham, to Isaac, and to Jacob, to give unto thee,
cities great and good, which thou buildedst not ; '' And houses full
of all good things, which thou filledst not ; and wells digged, which
thou diggedst not; vineyards and olive-trees, which tliou plantedst
not; and thou shalt have eaten and be full : '^ Take heed to thy-
self, lest thou forget Jehovah, which brought thee forth out of the
land of Egypt, out of the house of servants. ^^ Thou shalt fear
20, 21; xliv. 21; Judg. iii. 7; Jer. iii. 21 ;
xviii. 15. And this we are prone unto in
prosperity: tlierefore the prophet prayeth,
'Give me not riches, lest I be full, and deny
thee, and say, Who is the Lord ?' Prov. xxx.
8, 9. This doctrine Moses repeateth in
Deut. viii. 10, 11. Servants,] The Gr.
and Chald. translate, servitude {pv bondage)
Of ihis the Jews made yearly mention, when
they brought their first-fruits unto God, Deut.
xxvi. 5, 6, &c.
Ver. 13. — Fear,] This is for the inward
worship of God, as the two next are for his
outward service, and profession of the same.
Fear is expounded worship, JNIatt. xv. 9 ;
from Is. xxix. 1.3, and so Ciirist speaketh,
having reference to this scripture, Rlatt. iv.
10. See after on Deut. x. 12. Serve
HIM,] The Gr. addtth, serve him only: and
so Christ aliegeth it against satan, Matt. iv.
10. The like is to be understood of the
other two things here mentioned. Under
service, prayer is comprehended, which Chi i-t
hath taught us, that it must be to our Father
which is in heaven, Luke xi. 2. So of the
Hebs. it is said, " We are commanded to
pray every day, as it is written, ' And ye
shall serve the Lord your God,' Exod. xxiii.
25. We have been taught, that this service
is prayer, as it is written, ' And to serve
him with all your heart:' our wise men have
said, What service is tliis with the heart ? It
is prayer. And there is no number of prayers
by the law, neither is there any set form of
this prayer by the law, nor any appointed
time for prayer by the law. And therefore
women and servants are bound to pray, be-
cause it is a commandment, the time whereof
is not determined. But the duty of this
commandment is thus, That a man make
supplication and prayer every day, and show
forth the praise of the holy blessed (God) and
afteiward ask such things as aie needful for
him, by request, and by supplication; and
afterward give praise and thanks unto tiie
Lord for his goodness, which he abundantly
ministereth unto him, every one according to
his might. If he be accustomed unto it, let
him use such supplication and prayer: and if
lacteries,) &c. chap. v. vi. adding this in
the end; "A man must be warned of the
post writings, because it is every one's duty
continually. And every time that he goeth
in, and goeth out, he meeteth with the name
of the holy blessed God, and shall remember
the love of him, and awake out of his sleep,
and his eriors among the vanities of the time;
and know that there is nothing which abideth
for ever, and for ever and ever, but the know-
ledge of (God) the everlasting Rock; and
forthwith he returneth to his knowledge, and
walketh in the straight and even ways. Our
ancient wise men have said, Whosoever hath
his phylacteries on his head and on his ar.m,
and fringes on his garment, and post-writing
on his door, he is fortified that he shall not
sin: for behold, he hath many remembran-
cers, and they are the angels which deliver
him from sinning; as it is written, 'The
angel of the Lord encampeth round about
them that fear him, and delivereth them,'"
Ps. xxxiv. 8. Thus have they magnified
their outward observances; and were taxed
by our Saviour, for making their phylacteries
broad, and the fringes of their garments
large, Matt, xxiii. 5. See the annot. on
Exod. xiii. 9.
Ver. 10. — To give unto thee,] Under-
stand, he sware that he would give unto
thee: so in ver. 19.
Ver. 11.— Digged,] Or hewed, to wit,
out of the rock. Under these particulars, all
other good things are implied: for which
men ought to serve the Lord with joyfulness,
and with a good heart, Deut. xxviii. 47;
Prov. iii. 9, 10. And by earthly riches, the
spiritual graces of God in Christ, are also
understood, as 1 Cor. i. 4, 5, 7 ; Eph. i. 18;
ii. 5 — 7. Full,] Or, satisfied: which also
is a blessing of God, Lev. xxvi. 5. But by
men's corruption may easily be abused unto
lasciviousness, Deut. xxxii. 13 — 15.
Ver. 12. — Forget Jehovah,] The Chald.
saith, forget the fear of the Lord, that is,
his true religion. The Gi. addeth, "lest
thy heart be deceived, and thou forget the
Lord." When men do corrupt their reli-
gion, they are said to forget God, Pj. cvi.
216
DEUTERONOMY.
Jehovah tliy God, and serve liim, and shalt swear by Jiis name.
" Ye shall not go after other gods, of the gods of the peoples,
which are round about you. ^' For Jehovah tliy God is a jealous
God, in the midst of thee ; lest the anger of Jehovah thy God be
kindled against thee, and he destroy thee from off the face of the
eartli,
'^ Ye shall not tempt Jehovah your God, as ye tempted him in
Massah. '^ Keeping ye shall keep the commandments of Jehovah
your God, and his testimonies, and his statutes, whicli he hath
commanded thee. ^^ And tliou shalt do that which is right and
good in the eyes of Jehovah, tliat it may be well witli thee, and
thou mayest go in, and possess the good land which Jehovah sware
unto thy fathers. '^ To drive out all thy enemies from thy face, as
Jehovah hath spoken.
^^ WJien thy son shall ask thee to-morrow, saying, Wliat are the
testimonies, and the statutes, and the judgments, which Jehovah
our God hatli commanded you ? ^' Then tliou shalt say unto thy
he be of uncircumcised lips, let him speak
according as he is able, at any time when he
will ; aud so they make prayers every one ac-
cording to his ability," Maim, in Mis?i.
treat, of Prayer, chap. i. sect. 1 — 3. Swear]
Before this the Gr. addeth, and shalt cleave
unto him: which words are used by Moses
in Deut. x. 20, aud from thence here taken.
Swearing is used for all other profession of
God's name and truth: as when the prophet
saitli, ' Every tongue shall swear,' Is. xlv.
23, the apostle expounds it, ' Every tongue
shall confess unto God,' Rom. xiv. 11.
Ver. 14. — Other gods,] Which the
Chald. interpreteth, idols of the people. By
going, or walking after such, is meant,
worshipping oi- serving them, as afterward is
showed, Deut. viii. 19; xiii. 2, 4.
Ver. 15 In the midst,] The Chald.
ex|)ounds it, his majesty dwelleth iii the
midst of thee. God's presence, and diligent
looking to the ways of his people, is hereby
meant, Is. xii. 6; Rev. ii. 1, 2. Of jea-
lousy, see Exod. xx. 6, by it was signified,
that God would not forgive their transgres-
sions, Josh. xxiv. 19.
Ver. 16. — In Massah,] Or, in the tenia-
lion (as the Gr. and Chald. explain it;) where
in their distress and want, ' they tempted the
Lord, saying, [s the Lord amongst us or no?'
Exod. xvii. 1 — 7. As prosperity, so adver-
sity often occasioaeth men to sin; therefore
the prophet prayeth against both extremities,
I'rov. XXX. 8, 9.
Veh. 18.— Right,] In Gr. pleasing,
which the word also signifies, as is noted ou
Exod. XV. 26. Aud so our Saviour did ' al-
ways those things that pleased his Father,'
John viii. 29. By things right and good,
are meant the things commanded of God, and
the doing of them with a sincere heart. To
perform this, the apostle saith, ' Be ye trans-
formed by the renewing of your mind, that
ye may prove what is that good, that well-
pleasing and perfect will of God.' Rom. xii.
2.
Ver. 19. — To drive out,] That is, he
sware unto thy fathers, that he would drive
out, fyc. But because the people obeyed not
the voice of God, he would not drive out all
from before them, Judg. ii. 1 — 3, 12, 14;
iii. 1—4.
Ver. 20. — To-morrow,] That is, here-
after in time to come. See Exod. xiii. 14.
Here followeth a brief catechism, containing
the grounds of religion. What are,] That
is, what mean, or signify. The word are,
is supplied also in the Gr. (as before in ver.
4,) and by it the meaning of God's precepts
is intended, as the answer following showeth.
Here God provideth for the continuance and
propagation of his true religion in Israel, in
respect of the whole law, moral, ceremonial,
and judicial. Commanded you,] The law
was commauded the fathers, that they should
make them known to their children, that tiie
generation after, even children that should be
born, might know, might rise up, and tell
their children, Ps. Ixxviii. 5, 6.
Ver. 21.— To Pharaoh,] The history
hereof is in Exod. i. ii., &c., the mystery
was, our servitude unto sin and satan, from
which God hath redeemed us, as Rom. vi.
17, IS; Ileb. ii. 14, 15. The memorial
whereof is always to be continued amongst us
and our posterity, to the praise of God's
CHAP. VI I.
217
son. We were servants to Pharaoh in Egypt, and Jehovah brouglit
lis forth out of Egypt with a strong hand. ^'^ And Jehovah showed
signs and wonders, great and evil, upon Egypt, upon Pliaraoh,
and upon all his house, before our eyes. '"" And lie brought us
out from thence, that he might bring us in, to give unto us the land
which he sware unto oui- fathers. ^* And Jehovah commanded us
to do all these statutes, to fear Jehovah our God, for good unto
us all days, to preserve us alive, as (it is) this day. "^ And justice
shall it be unto us, when we observe to do all this commandment,
before Jehovah our God, as he hath commanded us.
grace, Deut. xxvi. 5 — 9. Strong hand,]
That is, by force and constraint, through
great judgments: see Exod. vi. 1 ; iii. 19.
Ver. 22 Evil,] That is, hurtful, grie-
vous, noisome, to the enemy, as were all the
plagues of Egypt, Exod. vii. and viii. &c.
So in Rev. xvi. 12, ' a noisome and evil
sore.' House,] That is, household, as the
Chald. translateth it, me« of his house. OoR
EYES,] That is, 07i,r sight. This is one of
God's promises to such as trust in him ;
' with thine eyes shalt thou behold, and shalt
see the reward of the wicked,' as in Ps. xci.
8.
Ver. 24. — For good,] Or, as the Gr. ex-
plaiiietli, that it may be well with us. The
end of our redemption from misery is, that
we may serve God, and keep his law, for his
glory in our good and salvation, Rom. vi.
17, 18, 22. To PRESERVE, Meaning, that
he may preserve us alive : the Gr. translat-
eth, that we may live. Here life is promised
to the doers of the law ; as also in Luke x.
28 ; but this is a legal promise, impossible
for us to fulfil, Rom. viii. 3; and is ' not of
faitli, (as the apostle teacheth) by which the
just shall live,' Gal. iii. 11, 12.
Ver. 25. — Justice,] Or righteousness;
the Gr. translateth, mercy shall be to us ;
so the woid justice sometimes signifieth, Ps.
cxii. 9. But here it meanelh justice or
righteousness, whereby men if they could do
the law, might be justified before God ; and
diriereth from the justification of faith which
we have obtained in Christ, as Paul saith,
' Moses desrribeth the justification which is
of the law, that the man which doeth these
things shall live by them. But the justifica-
tion which is by faith, speaketh,' &c., Rom.
X. 5, 6. Thus the law was ' a schoolmaster
unto Christ, that we might be justified by
faith,' Gal. iii. 24.
CHAP. VI I.
1. A commandment to root out the seven nations in Canaan, 4. lest
they corrupted Israel. 5. To abolish their idolatry. 6. The holi-
ness and election of Israel, rclience it proceedeth, 9- and what use
they should make thereof. 12. The hlessiiigs promised upon the heep-
ing of the law. 16. The comynandment repeated to abolish idolaters
and their religion. \1. A confirmation of the faith of Israel against
the multitude of their enemies, 22. whom God promiseth to destroy, hut
not all at once. 25. The abomination of their idolatry.
^ When Jeliovah thy God shall have brought tliee in, into the
land whither thou goest in to possess it, and hath cast out many
nations from thy face ; tlie Chethite, and the Girgasite, and the
Ver. 1. — Chethite.] That is, as the Israel might be drawn from the love and obe-
Chald. explains them, Chethites, Girgasites, dience of God, even by communion with
&c. See the notes on Gen. x. 16. Here idolaters, and their abominations, which there-
Moses showeth another tentation whereby fore they ought carefully to avoid. Seven
Vol. U. 2 E
218
DEUTERONOMY.
Amorite, and the Canaanite, and the Perizzite, and the Hivite, and
tlie Jebusite ; seven nations, greater and mightier than thou. ^ And
Jehovah thy God shall have delivered them before thee, and thou
shalt smite them, utterly destroying thou shalt utterly destroy
them : thou shalt not strike any covenant with them, nor show
them grace. ^ Neither shalt thou make marriages with them : thy
daughter thou shalt not give unto his son, and liis daughter thou
shalt not take unto thy son. ^ For he will turn away thy son from
after me, that they may serve other gods : and the anger of Jeho-
vah will be kindled against you, and will destroy thee suddenly.
^ But thus shall ye do unto them, ye shall destroy their altars, and
break down their pillars, and cut down their groves, and their
graven images ye shall burn with fire. For thou art an holy peo-
ple unto Jehovah thy God : Jehovah thy God hath chosen thee
to be unto him a peculiar people, above all people that are upon
the face of the earth. ^ Not for your multitude above all people,
NATIONS,] That number Paul also mention-
eth in Acts xiii. 19. In rehearsing them,
the Scripture sometimes reckoneth more or
fewer, Gen. xv. 19; Exod. xxiii. 23. Seven
is a full and perfect number: see Gen. ii. 2;
and signifieth the many enemies of the
church, whom God will s\ibdue, though they
be mightier than we, for his ' strength is
made perfect in weakness,' 2 Cor. xii. 9.
Ver. 2. — Before thee,] That is, as the
Gr. explaineth it here, and in ver. 23, ' into
tliine hands.' So in Deut. xxiii. 14. Ut-
terly DESTROY,] As accursed or anathema-
tized : see the notes on Exod. xxii. 20.
Compare with this law, Exod. xxxiv. II,
12, &c.
Ver. 3. — Make marriages,] Or, join in
affinity, by way of marriage: and this con-
ceriied not the seven nations only, but all
heathens, Ezra ix. 1, 2. The Heb. say, "an
Israelite that lieth with an heathen woman of
any other nation, by way of marriage, or an
Israelitess that so lieth with an heathen man,
they are to be beaten by the law, Deut. vii.
3 ; whether it be of the seven nations, or of
any other people, it is within this prohibition.
And so it is expounded by Ezra," &c. Maim,
in Issurei biah, chap. xii. sect. 1.
Ver 4.' — From after me,] That Is, from
followintf me and my law. The Gr. trans-
lateth from me : the Chald. from after my
fear. Other gods,] The Chald. explains it,
the idols of the people. This was fulfilled
even in Solomon the wise, who clave in love
unto strange women, and ' they turned away
his heart after other gods ; and his heart was
not perfect with the Lord his God,' 1 Kings
xi. 2, 4. Will be kindled,] So it was
against Solomon for this sin, ' the Lord was
angry with him, because his heart was turned
from the Lord, the God of Israel,' 1 Kings
xi. 9.
Ver. 6. — Pillars,] Or statues, or stand-
ing images : see Exod. xxiii. 24; and Lev.
xxvi. 1. This law was executed by the
good kings of Judah, 2 Kings xviii. 4; xxiii.
6 — 14. Groves,] Or, trees planted for re-
ligious use, whoreof see the notes on Exod.
xxxiv. 13 ; here they are commanded to be
cut down, in Deut. xii. 3 ; to be burnt with
fire. The Hebs. say, " a tree which is
planted at the first to be served (or worship-
ped) is unlawful for any use, and that is,
Asherah (the grove) spoken of in the law."
If it were not planted for religious use at
the first, but that afterward some man had
" worshipped it, though all the body (or
stock) be not unlawful ; all the boughs, and
the leaves, and the branches, and the fruits
that it bringeth forth all the while that it is
worshipped, they are unlawful for any use.
A tree under which they liave set up an idol,
all the while that it is under it, (the tree) is
unlawful for any use: if (the idol) be taken
from under it, then it is lawful, because it
was not the tree itself, which was worshipped."
Maim, in treat, of Idolatry, chap. viii. sect.
3, 4. Graven images,] To wit, of their
gods, as is expressed in ver. 25.
Ver. 6.— Peculiar,] The Chald. trans-
lateth it, beloved ; properly it is a peculiar
treasure or jeivtl, which is dear unto any :
see Exod. xix. 5. This grace proceeding
from the election of God, he hath fulfilled in
Christ, ' who gave himself for us, that he
might redeem us from all iniquity, and pu-
rify unto himself a peculiar people, zealous of
good works,' Tit. ii. 14 ; Eph. i. 4, 5.
Ver. 7. — Set his love,] Or, affected you,
as Gen. xxxiv. 8. So the Chald. iranslateth,
CHAP. VII.
219
did Jehovah set his love upon you, and choose you ; for ye were tlie
fewest of all people. ® But because Jehovah loved you, and because
he would keep the oath which he had sworn unto your fathers,
hath Jehovah brought you out with a strong hand, and liath re<
deemed thee out of the liouse of servants, out of the hand of Pha-
raoh king of Egypt. ^ Know, tlierefore, that Jehovah tliy God,
he is God, the faithful God, that keepeth covenant and mercy to
them that love him, and that keep his commandments, to the thou-
sand generation. " And repayeth tliem that hate liim unto his
face, to destroy him : he will not delay to him that hateth him,
unto Iiis face he will repay him. " Therefore thou sJialt keep the
commandments, and the statutes, and the judgments which I com-
mand tliee this day, to do them.
'^ And it shall be, because ye shall hearken to these judgments,
and sliall keep and do tiiem, that Jehovah thy God will keep unto
takeyi pleasure ; the Gr. elected you. Tlie
number of God's elect are few, Matt. xxii.
14 ; and their election is of his giace, not of
their worthiness, Rom. ix. 11, 16; xi. 5, 6.
Ver. 8. — The oath.- — God's irrevocal)le
promise, (proceeding from grace) of which
there is often mention, and the memory
whereof caused him to turn away his wrath,
when he would have destroyed them, Exod.
xxxii. 12 — 14. ' God willing more abun-
dantly to show unto the heirs of promise, the
immutability of his counsel, confirmed it by
an oath: that by iwo immutable things, in
which it was impossible for God to lie, we
might have a strong consolation,' Heb. vi.
17, 18. Servants,] In Gr. and Chald.
servitude or bondage. A figure of our deli-
verance from the servitude of sin and of
men, John viii. 34, 36; Rom. vi. 14, 16 —
20 ; 1 Cor. vii. 23.
Ver. 9. — Know therefore,] Heb. and
thou shalt know: so in ver. 11. See the
notes on Gen. xxxi. 44. That love him,]
See the notes on Exod. xx. 6. Unto this
promise, Daniel hath respect in his prayer,
Dan. ix. 4 ; and Neh. i. 5.
Ver. 10. — His face,] That is, the face of
every one of them. So after, to destroy him,
that is, every one of them : therefore the Gr.
trauslateth plurally, them. The Chald. saith,
in their life (time) he will repay them.
Chazkuni likewise and others expound it, ' in
his lifetime." And so it is said, ' behold,
the righteous shall be recompensed in the
earth ; much more the wicked and the sin-
ner,'Prov. xi. 31. A like phrase there is
of recompensing the wicked ' into their
bosom,' Is. Ixv. 6. Not delay,] That is,
not fail : see the notes on Exod. xxii. 29.
Will repay him,] Or, recompence, reward
him. to wit, with vengeance or punishment,
as these are joined together in Dent, xxxii.
35, 41 ; and it is caWei payment or reivard,
because it shall be according to man's work,
Job xxxiv. 11 J Ps. Ixii. 13.
BBS Here beginneth the xlvi. section of
the law: whereof see Gen. vi. 9.
Ver. 12.— Because,] The Gr. translat-
eth it, when : it implieth a reward of their
obedience, which God of his grace did give:
as in Gen. xxii. 18. And the original word
sometimes is used for a reward, as Ps. xix.
12 ; sometimes it signifieth for, or because
of, Ps, v. 23. These,] The Gr. addeth all
these ,• which is intended as the like phrase
in Deut. xxvii. 26; is opened by the apostle.
Gal. iii. 10. And under the name judg-
ments, the commandments and statutes are
also contained. Keep unto thee,] Under-
stand again, keep and do (that is, perform)
unto thee. Here by promises of communi-
cating good things, and turning away evil,
he exciteth them unto obedience: for ' godli-
ness is profitable unto all things, having pro-
mise of the life that now is, and of that which
is to come,' 1 Tim. iv. 8. S«'are unto
THY fathers,] The oath and promise unto
the fathers, pertaineth unto the faithful chil-
dren, which are all implied in the covenant,
Ps. cv. 8— 11; Luke i. 55,72—74; Acts
iii. 25, 26 ; Gal. iii. 29. So punishment
remaineth for the wicked, from the parents
to the children, for God recompenseth ' the
220
DEUTERONOMY.
thee the covenant, and the mercy which he sware unto thy fa-
thers. " And he will love thee, and will bless thee, and multiply
thee : and he will bless the fruit of thy womb, and the fruit of thy
land, tliy corn, and thy new wine, and thy new oil, the increase of
tliy kine, and the flocks of thy sheep, upon the land which he
sware unto tliy fathers to give unto thee, '* Blessed shalt thou
be above all people : tliere shall not be a barren male, or a barren
female among thee, or among thy cattle. '^ And Jehovah will take
away from thee all sickness, and all the evil diseases of Egypt
which thou knov,'est, he will not put upon thee, but will lay them
upon all that hate tliee. '^ And thou shalt eat up all the people
which Jehovah thy God giveth unto thee ; thine eye shall not spare
them, neither slialt thou serve their gods, for that will be a snare
unto tliee. " If tliou shalt say in thine heart. These nations are
more tlian I, how shall I be able to dispossess them ? " Thou shalt
not be afraid of them : remembering, thou shalt remember that
wliicli Jehovah thy God did unto Pharaoh, and unto all Egypt.
" The great tentations which thine eye saw, a)id the signs, and tlie
wonders, and the strong hand, and the stretched out arm with
wliich Jehovah thy God brought tliee out : so will Jehovah thy
God do unto all people, of v/hose faces thou art afraid. ^" And also
iniquity of the fathers, into the bosom of the
children after them,' Jar. xxxii. 18.
Ver. 13. — Love thee,] That is, continue
to love thee : for the love of God to his peo-
ple, Mas the cause why he chose and called
thtm, ver, 7, 8 ; ' not that we loved God,
but that lie loved lis,' 1 John iv. 10; and
from the feeling of this in our hearts, proceed-
eth our love towards God; and out of love,
obedience ; and so Gud contiiiueth his love,
which is the fountain of all blessings. So
Christ saith, ' he that hath my command-
ments, and keepeth Ihem, is he that loveth
me: and he that loveth me, shall be loved
of my Father, and I will love him, and will
show myself imto him,' John xiv. 21. Fruit
OF THY WOMB,] In Chald. the child of thy
bowels : so in Deut. xxviii. 4. ' the just man
walking in his integiity, his children are
blessed after him,' Prov. xx. 7. Increase,]
Or young, as Exod. xiii. 12 ; the Gr. and
Chald. here translate, herds of thy kine.
Ver. J 4. — Barren male,] Tlie Gr. trans.
lateth, tmthout seed (or generation.) Com-
pare tJiis with Exod. xxiii, 26. Hereupon
Imrrenness was a reproach, Luke i. 25 ; and
fruitfulness counted a blessing, Ps. cxxviii.
1, 3.
Ver. 15. — Evil diseases,] That \s, pain,
fid, malignant, and incurable diseases, as
Deut. xxviii. 27. Compare Exod. xv. 26 ;
xxiii. 25. Lay,] Heb. give : that is, lay or
impose, a> the Or. translatoth.
Ver. 16. — Eat np,] That is, as the
Chald. translateth it, consume ,' but the word
eat, hath respect unto that in Num. xiv, 9,
' they are bread for us.' See also Ps. xiv.
4. This is not only a promise of victory, but
a precept also, to abolisli those cursed nations,
as the words following manifest, and ver. 1
— 3. Spare,] To wit, from vengeance, not
take pity on them. This afl'ectioii is often
given to the eye, (as in other cases, Matt.
XX. 15.) See Gen. xiv. 20; Deut. xiii. 8;
Ezek. v. 11. Snare,] A cause of thy ruin:
the Chald. saith, a scandal or stumllijig-
blovk : so after in ver. 25. See Exod. xxiii.
33 ; and the performance hereof mentioned
in Ps. cvi. 30, ' they served their idols,
which were a snare unto them.'
Ver. 17. — Dispossess them,] Or as the
Cliald. translateth, cast them out ; in Gr. de-
stroy them. These words of God, tend to
the strengthening of faith, against the fears
and infirmities of the saints, and power of
their enemies. Compare Num. xiii. S2 —
34.
Ver. 18. — Egypt,] Or, the Egyptians.
as both Gr. and Chald. do translate. This
example is often mentioned fur the comfort
faith, Deut. iv. 34, &c, ; xxix. 2, 3;
for it was a manifestation both of the power
of God, and of his good will towards his peo-
pie.
Ver. 19.' — Tentations, j Or, trials, as-
says . see Duut. iv. 34 ; xxix. 3.
CHAP. VII.
221
Jehovah thy God will send the hornet among them, until they pe-
rish that are left, and that hide themselves from thy face. ^' Thou
shalt not be affrighted at tlieu' faces : for .Jehovah thy God is in
the midst of thee, a great God, and a fearful. '' And Jehovah thy
God will pluck out these nations from thy face, by little and little :
thou shalt not be able to consume them suddenly, lest the wild
beasts of the field multiply upon thee. ^^ But Jehovah thy God
will deliver them before thy face, and will destroy tlieni with a
great destruction, until they be wasted out. ^^ And he will deliver
their kings into thine liand, and thou shalt destroy their name from
under tlie heavens : there shall not a man stand before thy face,
until thou have wasted them out. *^ The graven images of their
Ver. 20. — The hornet,] Or, hornets,
as the Gr. traiislateth. As God by frogs,
lice, and other creatures, plagued the Egyp-
tians, Exod. viii.; so did he the Canaaiiites
wth hornets, Josh. xxiv. 12,- showing his
power in confounding mighty enemies by
small and weak means, 1 Cor. i. 27, 28.
Hereby also the pricks and terrors of con-
science sent upon the wicked, may fitly be
signl.*ied. So in Exod. xxiii. 28. From
THY FACE,] The Gr. translate th,/ro»i thee :
so it is referred to the latter word hide, ra-
ther than to the forme r/ierwA.
Ver. 21.— FearfdLjJ Or terrible; in
Gr. strong, that is, able to save thee, terrible
to thine enemies, (as 1 Sam. iv. 7, 8,) and
unto thee tearful and to be reverenced, Ps.
Ixxxix. 7.
Ver. 22. — Bv little,] This was accom-
plished, when some could not at the first be
driven out, Josh. xv. C3; Judg. iii. ].
Suddenly,] Or, hastily, quickly, that is, at
once, but by degrees. Yet in Deut. ix. 3,
he promiseth that they should destroy them
suddenly, to wit, in respect of their enemies,
upon whom sudden destiuction came ere
they were aware: but in respect of Israel, it
was not so soon as they looked for and desir-
ed. For God foresaw their infirmities, and
how they would sin against him, if they were
not exercised with troubles: yea, and for
their sins it is observed, that he would not
drive out the nations, that through them he
might prove Israel, whether they would keep
the way of the Lord, &c. ' Therefore the
Lord left those nations, without driving them
out hastily; neither delivered he them into
the hand of Joshua,' Judg. ii. 21—23.
Beasts,] Heb. beast. Here the Gr. addeth,
lest the land be wilderness, and the zvild
beasts of the field multiply : God could also
have destroyed the wild beasts from before
them (as he promiseth in Lev. xxvi. 6 ;
Ezek. xxxiv. 26,) but if Israel had suddenly
destroyed the people, pride, or security, or
other vices would have crept upon them,
which God in justice must also have punish-
ed: see Judg. iii. 1 — 4.
Ver. 23. — Destroy,] Or ver, with stir
and tumult: see Deut. ii. 15; xxviii. 20;
Exod. xiv. 24. It implieth troubles and
vexations, which should cause their destruc-
tion. So the promise of God should certain-
ly be peiformed, though not so speedily as
men desired, that their faith and patience
might be tried.
Ver. 24. — Their kings,] As was fulfilled
in Josh. X. 24; xii. 7, 9 — 24; where one
and thirty kings are reckoned, whom Israel
conquered. From under heaven,] out of
this world: the Gr. translateth, out of that
place. This hath long since been accom-
plished ; that now there is no memory either
of those kings, or of any of those people on
the earth.
Ver. 25.— The graven images of their
gods,] In Chald. the images of their idols ;
under the name graven, all other sorts are
implied, as images molten, or painted, or the
like, Is. XXX. 22. And by saying of their
gods, he excepteth other images for civil use,
as the image of Csesar upon his coin was
lawful. Matt. xxii. 20, 21. The Hebs. say
" figures (or images) which idolatrous hea-
thens make for beauty (or civil ornament) are
lawful to be used: but figures which they
make for idolatry, are unlawful." Maim,
treat, of Idolatry, chap. vii. sect. C. Burn,]
So David burnt the Philistines' gods, 1
Chron. xiv. 12. See Deut. xii. 3. Silver
and gold,] These are named for an instance,
but all other idolatrous instruments are im-
plied, ' covering, ornament,' &c. Is. xxx.
22. Nor take it,] Heb. and take it, that
is, and not take it : the former priihibition is
here again to be understood, as in the ver.
following, and often in the scriptures. Lest
THOU be snared.] That thou be not snared ;
this word lest, often implieth certain danger,
as is noted on Gen. iii. 3 ; and by snared, is
222
DEUTERONOMY.
gods shall ye burn with fire ; thou shalt not desire the silver and
gold that is on tJiem, nor take it unto tliee, lest thou be snared
therein ; for it is an abomination to Jehovali tliy God. ^^ And tliou
shalt not bring an abomination unto tliine house, lest tliou be a
cursed thing like it: detesting thou shalt detest it; and abhorring
thou shalt abhor it, for it is a cursed thing.
meant falling into sin, and so into destruc-
tion, as before in ver. 16. An abomina-
tion TO Jehovah,] Heb. the abomination of
Jehovah, that is, a thing which the Lord
much abhorreth. And this is another reason
of the prohibition.
Ver. 26.— Into thine house,] For any
use or profit to thyself; and so from these
words the Hebs. gather, " that the idol, and
things that serve it, and that which is oflered
thereto, and whatsoever is made for it, is un-
lawful for any use," Maim, treat, of Idolatry,
chap. vii. sect. 2. Lest thocj be,] Heb.
and thou be a cursed thing : meaning, and
that thou be not, or, lest thou be: see the
notes on Num. iv. 15, or, 'for so thou shalt
be a cursed thing like it.' It is a cursed
thing,] In Heb. Cherem ; in Gr. anathema;
which nieaneth a thing sejiarated from men's
use, and devoted either to destruction, as the
idol and instruments thereof here mentioned;
or, at tlie Lord's appointment to be carried
into his treasury, as were the gods of Jericho,
Josh. vi. 17, 19, 24. This law against idols
and images, which are 'the work of men's
hands,' Ps. cxv. 4, extendeth not to the
creatures of God's making, though by men
abused to idolatry, as the Hebs. also expound
it, saying, " Whatsoever hath not been taken
by man's hand, and which man hath not
made, though it hath been worshipped, yet is
it lawful to have use of it. Therefore the
heathens that served (or worshipped) the
mountains, and the hills, and the trees that
were planted at first for fruit, and fountains of
water, that are common, and beasts; lo these
are lawful to be made use of, and it is lawful
to eat of those fruits which were worshipped
in the place where they grew, and of these
beasts, &c. A beast is not unlawful, so long
as a man hath not done with it any work per-
taining to idolatry ; but if he have done any
(such work therewith) it is unlawful every
whit: as if he kill it to the service of an idol,
or exchange it, &c. provided that it be his
own beast [and not another man's:] for if he
kill his neighbour's beast to an idol, or ex-
change it, it is not made unlawful: for no
man can make a thing unlawful which is not
his own. If one worship any ground in the
world, it is not made unlawful: if he dig
pits or caves therein, to the name of an idol,
they are unlawful," &c. Maim, tjeat. of
Idolatry, chap, viii. sect. 1.
CHAP. VIII.
1 . An exhortation to keep and do the law for their own good, 2. he-
cause of God's former mercies in the wilderness, 7. and future blessings
in Canaan. 10. A warning lest fullness occasion them to forget God,
and his former benefits : 1 7. and lest they presume of tlieir own strength,
19. A protestation against them, that they shall perish, if they forget
and forsake tlieir God.
' All the commandment which I command thee this day, ye
shall observe to do, that ye may live and multiply, and go in, and
Ver. 1. — Commandment,] That is, as
the Gr. translateth, commandments. See
Deut. V. 31 ; vi. I. Observe to do,] Or,
keep and do, as the phrase sometimes signi-
fieth. See the notes on Gen. ii. 3. Yk
MAY love,] That is, continue long in a
prosperous life; for as sorrows, plagues, mi-
series are called deaths, Exod. x. 17; 2 Cor.
xi. 23, so a quiet and blessed estate is called
life; as, 'years of life,' Prov. iii. 2, mean
many good years: and in Ps. xxx. 6, life is
opposed unto a mmnetit. Possess,] Or, in-
herit the lajid : under which eternal life was
figured, as is noted on Gen xii. 5.
CHAP. VIII.
223
possess the land which Jehovah sware unto your fathers. ^ And
thou shalt remember all the w|iy which Jehovah thy God led thee
these forty years in the wilderness, for to humble thee, to tempt
thee, to know what was in thine heart, whether thou wouldst keep
his commandments, or no. ^ And he humbled thee, and suffered
thee to Ininger, and fed thee with manna, which thou knewest not,
neither did thy fathers know : that lie might make tliee know, tliat
man liveth not by bread only, but by every f word J that proceed-
eth out of the mouth of Jehovah doth man live. * Tliy raiment
waxed not old upon thee, and thy foot swelled not these forty years.
* And thou shalt know with thine heart, that as a man chasteneth
his son, Jehovah thy God chasteneth tliee. ® And thou shalt keep
the commandments of Jehovah thy God, to walk in his ways, and
Ver. 2. — All the way,] That is, all the
accidents that befell thee in the way, which
were afflictions, wants, dangers on the one
hand ; and comforts, blessings, and deliver-
ances on the other: by which, as by two
walls, he kept Israel from going astray.
Therefore this leading through the wilder-
ness is often mentioned by the prophets; as
Amos ii. 10; Ps. cxxxvi. 16; Ixxviii. 52,
53 ; Jer. ii. 2, 6. To humble,] Or, to qf-
flict; as the Gr. translatuth, that he tnight
afflict thee, and tempt thee. So ver. 3.
Tempt,] Or, prove, to wit, their faith and
obedience: see the notes on Gen. xxii. 1.
To KNOW,] That is, to have experiment in
practice of that which was in them. The
like is said of king Ezechias, whom God left,
to tempt him, ' that he might know all that
was in his heart,' 2 Chron. xxxii. 31. But
in respect of himself, God needeth not that
any should testify of man ; for he knoweth
what is in man, and what himself will do,
John ii. 25; vi. 6. A faithful heart loveth,
serveth, and believeth in God, as well in ad-.
versity, as prosperity, Matt. iv. 4, but an un-
faithful murmureth in afflictions, Ps. Ixxviii.
40, 41.
Ver. 3. — Humbled,] Or, afflicted, as
ver. 2. So God afflicteth the strength of his
people in the way, Ps. cii. 24. He snllered
them to hunger, before he gave them manna:
so God's people hunger and thirst after righ-
teousness, and then he filleth them. Matt. v.
6; Luke i. 53. Manna,] Heb. tnan: of
this meat, see the annot. on Exod. xvi. 14,
15, &c. It was a figure of Christ, John vi.
Bread only,] That is, ordinary food, such
as men live by ; whereof bread is the princi-
pal. This sentence Christ alleged against
satan, when he tempted him to unlawful
means for satisfying his hunger, Matt. iv. 4.
Word that proceedeth,] So the Gr. al-o
translateth, adding this word, as the apostle
also doth, in Matt. iv. 4. But another evan-
gelist saith only, ' every word of God,' Luke
iv. 4. The word of God is the ground of
faith, Rom. x. 17, which they that have abid-
ing in them, shall surely be fed in time of
hunger, both soul and body, Ps. xxxvii. 3,
&c.
Ver. 4. — Not old,] That is, was not
worn out with age, as the Gr. explaineth it:
so in Deut. xxix. 5; Neh. ix. 21. This
was the second means of sustentation of life,
which God also miraculously supplied unto
them, that they might learn, not to seek as
the Gentiles ; or take thought, what they
should eat, or driuk, or wherewith they
should be clothed, Matt. vi. 31, 32. Swelled
not,] The Chald. expoundeth it, thy shoes
were not bare (or broken:) and so the Gr. in
Neh. ix. 21, where this is again mentioned:
and Moses himself in Deut. xxix. 5. In
the sense it agreeth with the former. But it
seemeth here to mean the feet properly, which
swelled not, neither were surbated, though
they travelled so long through that dry and
thorny wilderness: and so it meaneth health
of body, which God also gave them, as the
third blessing necessary for this present life.
Forty years,] The time of their travel in
the wilderness: which \mmher forty, is often
used for to denote the time of affliction and
humiliatiou. See the notes on Gen. vii. 4.
Ver. 5. — Know with thine heart,]
That is, know and acknowledge heartily,
upon thine own feeling and experience. So
Joshua said unto them, ' Ye know in all your
heart, and in all your soul,' Josh, xxiii. 14.
Chasteneth,] Or nurtureth, restraineth
from the pleasures of the tlesh. So other
scriptures speak of God's chastisements, like
a father, Prov. iii. 11, 12; Heb. xii. 5—10,
and, • Blessed is the man whom thou chast-
enest, O Jah,' Ps. xciv. 12.
Ver. 6. — His ways,] Which he hath
commanded to walk in, that is, his law,
Exod. xviii. 20; Ps. xxv. 4. The Chald.
224
DEUTERONOMY.
to fear him. ^ For Jehovah tliy God bringeth thee into a good
land, a land of brooks of waters, of fountains, and of depths, that
issue out in the valley, and in the mountain. ® A land of wheat,
and of barley, and of vines and fig-trees, and pomegranates : a land
of oil-olive and honey. ^ A land wherein thou shalt eat bread
without scarceness, thou shalt not lack any thing in it : a land
whose stones are iron, and out of v/hose mountains thou mayest
hew brass. " And thou shalt eat and be full, and thou shalt bless
Jehovah thy God, for the good land which he hath given thee.
expoundeth it, the ways that are right be-
fore him. These are tipposed to men's own
ways, Is. Ixvi. 3; Iv. 8, 9. They compre-
hend iaith, and other duties of the first table,
1 Kings xi. 33, 38; Acts xviii. 25, 26; xxii.
4, and virtues of the second table also, 2
Pet. ii. 15. See the notes on Gen. vi. 12.
To FEAR HiJi,J This is the means to keep
men in God's ways, and is therefore set be-
fore, in 2 Chron. i. 31 ; Ps. cxxviii. 1.
Ver. 7.— Good land,] A fat and fertile
soil: see Num. xiii. 19, 20. Brooks,] Or
rivers: the Chald. explaineth \i, flowing with
brooks. Of fountains,] Or of springs: the
Ciiald. saith. tvelling-out fountains and
depths : tlie Gr. and fountains of depths.
By deeps are meant store of waters, as Gen.
i. 2; vii. 11. These brooks and springs
figured the plentiful graces of God's Spirit,
wherewith his church is watered, Joel iii.
18; Ezek. xlvii. 1, &c.; Rev. xxii. 1; Ps.
Ixv. 10; xlvi. 5. Valley,] Put for valleys,
and mountains, as the Gr. and Chald. trans-
late. One is often used for mariy : see the
notes on Gen. iii. 2. God ' sendeth the
springs into tlie valleys, they run among the
mountains, they give drink to every beast of
the field, the wild asses quench their thirst,'
Ps. civ. 10, 11.
Ver. 8. — Pomegranates,] It signifieth
both the fruit, Num. xiii. 24, and the tree
that bears them, Song vii. 12; Hag. ii. 20.
OiL-OLiVE,] Heb. olive-tree of oil, that is,
as the Chald. expounds it, olives that make
oil. With the fatness of the olive, tliey
honoured God and man, Judg. ix. 9. These
earthly fruits figured also the heavenly graces
which the faithful (watered with God's word
and Spirit) are filled and comforted with, Ps.
Ixxxi. 17; cxlvii. 14; Song viii. 2. The
trees that bear these fruits, figure out gracious
men, from whose doctrine and conversation,
heavenly comforts do flow in the church,
Judg. ix. 8—13; Song iv. 13; vi. 10;
IIos. X. 1 ; xiv. 7, 8 ; Ps. i. 3 ; Iii. 10.
Ver, 9. — Eat bread,] So having fruition
of God's blessings therein, which sometimes
men have not, though the land be fruitful, as
Deut. xxviii. 30, 33, 39, 40. And for
their sins it came to pass, that they did ' eat
bread by weight, and with care,' Ezek. iv.
16. Brass,] These latter are for munition,
and other uses, as the former were for food :
so all good things are implied. See also
Deut. xxxiii. 25. The mountains as God's
store-houses were not only fruitful on the up-
most face of them, with corn and grass, and
trees of sundry sorts; but within their bowels
(as it were) bred minerals and metals o!
great use for man. ' Iron is taken out of the
dust, aud brass is molten out of the stone,'
Job xxviii. 2.
Ver. 10. — 'B^TViA,^ Or, satisfied; which
is a blessing that God giveth to the righteous,
Prov. xiii. 25 ; Ps. cxlvii. 14, the contrary,
to the wicked, Mic. vi. 14; Hag. i. 6.
Shalt bless Jehovah,] That is, shalt give
him thanks; as where it is said, that 'Jesus
took bread, and blessed,' Mark xiv. 22, ano-
ther evangelist saith, ' he took bread and
gave thanks,' Luke xxii. 19. And as our
Saviour teacheth us to bless before we eat.
Matt. xiv. 19, 20, so this law chargeth us to
bless after we have eaten : and for meat and
drink, so for other good things which we re-
ceive of God; as David saith, 'Bless the
Lord, O my soul, and forget not all his bene-
fits,' Ps. ciii. 2, and the apostle commandeth,
'In cyery thing give thanks, for this is the
will of God in Christ Jesus concerning you,'
1 Thess. V. 18. The Hebs. (from this law
of Moses) teach, that although it be here
said, "thou shalt eat and be full; and thou
shalt bless," &c. yet if a man eat but a mor-
sel (so much as an olive) he is to bless after
it. And he is bound to bless for all meat
first, and afterward to use it: likewise if he
be to smell unto any sweet thing, he is to
bless, and after to have the fruition of it: as
also to bless after whatsoever he eateth or
drinketh, though he drink but one little
draught, or eat but a morsel. And as they
were to bless for the use of the creatures, so
for every thing commanded in the law, they
were first to bless, and then to do the same.
Women and servants were bo\md to bless
their meat, and little children also, that they
might be trained up in the commandments.
CHAP. VIII.
225
" Tixke liced to tJiyself, lest thoii forget Jehovah thy God, in not
kcepmg his commandments, and his judgments, and his statutes,
wliich I command thee this day. '^ Lest thou eat, and be full, and
buildest good liouses, and dvvellest in them. '^ And thy herds, and
thy flocks multiply ; and silver and gold be multiplied to thee ; and
all tliat thou hast be multiplied. " xAnd thine heart be lifted up,
and tliou forget Jehovah tliy God, which brought thee forth out of
the land of Egypt, out of the house of servants. '* Who led thee
through tliat great and fearful wilderness, wherein were fiery ser-
pents, and scorpions, and drought, wliere there was no water : who
brought forth unto tliec waters out of tlie rock of flint. " Who
fed thee with manna in the wilderness, which thy fathers knew not,
for to humble thee, and for to tempt thee, to do thee good at thy
latter end. '^ And thou say in tliy heart, My power, and the might
of my hand hath gotten me this wealth. '^ But thou shalt remem-
Unclean persons, wliatsoevor uncleaiiticss they
had, might bless iiotwitlistaiitiing, Maim.
torn. i. ill treat, of Blessings, cliap. i. sect.
1, &c'. and chap. v. sect. 1.
Ver. 11. — Lest thou forget Jehovah,]
Or, that thou forget not Jehovah; whicli tiie
Cliald. expuiindctli, that thou forget not the
fear of the Lord. God is forgotten, when
his commandments are neglected, Ps. cvi.
19, 21; Jer. ii. 32, and he is remembered,
when his precepts are remembered and done,
Ps. ciii. 18. Moses' next words show tiiis
to be the meaning here. So God is for-
gotten, when his works towards us are for-
gotten, as appeareth after, in ver. 14, 15,
&c.
Ver. 12— Good,] That \s, goodly, fair,
pleasant, commodious: see the notes on
Gen. i. 4.
Ver. 14. — Lifted op,] The Chald. ex-
pounds it strengthened (or hardened:) mean-
i»!g with pride, as is said of Nebuchadnezzar,
Dan. V. 20, and so lifting up of the heart mean-
eth, as Deut. xvii. 20; Jer. xlviii. 29; Dan.
xi. 12, which is the way for men to forget God,
as is written, ' They were filled, and their
heart was lifted up, therefore they have for-
gotten me,' Hos. xiii. 6. Servants,] In
Gr. and Chald. servitude (or bondage.)
Ver. 15. — Led Tii^^,'\Or,madethee go,
to wit, safely, that thou shouldst not stumble,
as Is. Ixiii. 13. This grace David remem-
bereth, in Ps. cxxxvi. 16, ' Which led his
people through the wilderness,' &c. This
was by a pillar of cloud by day, and by a pil-
lar of fire by night, Exod. xiii. 21. Fear-
ful,] For it was 'a land of deserts and of
pits, a land of drought, and of the shadow of
death, a land that no man passed through,
and where no man dwelt,' Jer. ii. 6. Fierv
.serpents,] Or, serpent, burni7ig serpent
Vol. II. 2
and scorpion; tlie Gr. translateth, where was
the biting serpent and scorpion: the Chald.
saith, " a place of burning serpents and scor-
pions." See Num. xxi. 6, &c. Scorpions,]
Heb. scorpion, one for many, as is noted on
Gen. iii. 2. Scorpions are venomous crea-
tures, which hurt and sting with their tails:
wicked men are likened unto such, Ezek. ii.
6; Rev. ix. 3, 5, 10, as also unto serpents.
Matt, xxiii. 33. Drought,] Or thirst:
meaning 'a land of thirst,' as is expressed in
Is. XXXV. 7, and so the Chald. here translat-
eth, a />/ace o/ rfr^;ie*s. Rock of flint,]
That is, hard and dry rock, from whence
God gave them water twice, Exod. xvii. and
Num. XX. Of this mercy David sung, that
God ' turneth the rock to a lake of waters,
the flint to a fountain of waters,' Ps. cxiv.
8. After Moses speaketh figuratively, of
' oil out of the flinty rock,' Deut. xxxii. 13.
Ver. 16. — Manna,] Whereof see before,
ver. 3, and Exod. xvi. Thy latter end,]
For though ' no chastening for the present
seemeth to be joyous but grievous, yet after-
ward it yieldeth the peaceable fruit of righte-
ousness, unto them which arc exercised
thereby,' Heb. xii. 11.
Ver. 17 And thou say,] Understand
from ver. 12, 'lest thou say,' that is, as the
Gr. translateth, and say not. Gotten,]
Heb. made, that is, as the Chald. expoundeth
it, gotten: so in ver. 18. Wealth,] Or
power, meaning wealth or goods; as the
Chald. hath it.
Ver. is. — That it is he,] Or, for it is
he. Riches and wealth in the land of Ca-
naan, (figuring spiritual riches in Christ,)
were the special gift of God; for ' the blessing
of the Lord, it maketh rich,' Prov. x. 22,
but Israel forgot this, as God saith, « For she
did not know that i gave her corn, and
F
226
DEUTERONOMY.
ber Jchovali thy God, that it it he that givetli tliee power to get
wealth, tliat he may establish his covenant, wliich he sware unto
tliy fathers, as it is this day. '^ And it shall be, if forgetting thou
shalt forget Jeliovah thy God, and shalt walk after other gods, and
serve them, and bow thyself down unto them, I testify against
you this day, that perisliing ye shall perish. ■"* As the nations
which Jehovah causeth to perish from your faces, so shall ye perish,
because ye would not hear the voice of Jehovah your God.
wine, and oil, and multiplied her silver and
gold,' Hos. ii. 8.
Ver. 19. — Other gods,] " The idols of
the people," saith the Chald. paraphrast.
These words show what the forgetting of
God nieaneth: so Ps. cvi. 19,21. I testi-
fy,] The Gr. addeth, / take heaven and
earth to witness against you. So Moses
himself elsewhere speaketh in Deut. xxx. 19.
Perishing ye shall perish,] That is, ye
shall assuredly and speedily perish, notwith-
standing your wealth and prosperity ; as it is
said, ' neither their silver nor their gold
shall be able to deliver them in the day of the
Lord's wrath ; but the whole shall be devour-
ed by the fire of his jealousy,' Zeph. i. 18.
Ver. 20. — Not hear,] That is, not obey
the voice, which the Chald. explaineth, 7iot
receive the word of the Lord.
CHAP. IX.
1. Moses teacheth Israel (now ready to enter into Canaan) that God
would go before them, and destroy their enemies ; 4. not for their right-
eousness, but for the heathen's wickedness, and for his own oath to Abra-
ham. 6. Because Israel was a stiff-necked people, that had often re-
belled against God in the wilderness ; as, 8. at Horeb, where they made
a molten calf, while Moses mas on the mount to receive the tables of the
covenant: \?,. for which God woidd have destroyed them, but that
Moses entreated for them, and abolished their idolatry. 22. How Israel
sinned at Taberah, Massah, Kibroth-hattaavah, 23. and at Kadeshbar-
nea, where they refused to take possession of the land. 25. Moses'
fasting and prayer for the people.
^ Hear, O Israel, thou art passing over Jordan this day, to go
in to possess nations, greater and mightier than thou, cities great
and fenced up to the heavens. '^ A people great and tall, the sons
of the Anakims, whom thou hast known, and thou hast heard :
who can stand before the sons of Anak ? ^ And thou shalt know
Ver. 1. — Jordan,] Heb. Jarden: a river
through which Isiael was to pass into the
land, Deat. i. 1. See Num. xxiv. 12.
This day,] That is, at this time, very short-
ly. Day is often used fur time, as 2 Cor.
vi. 2. An hour is likewise so used for time;
as, ' the last hour,' 1 John ii. 18. So, ' in
that hour,' Luke x. 21, &c.; ' at that time,'
Matt. xi. 25. Possess,] Or, inherit ; which
when it is spoken of nations, signifieth domi-
nion over them. Lev. xxv. 45, 46. Here it
may be meant also of the lands or countries
of those nations, as they are said to ' possess
Gad, which dwelt in his cities,' Jer. xlix. 1.
Ver. 2. — Anakims,] Whom the Chald.
calleth giants. They were named of one
Anak, (of whom see Num. xiii. 23;) and so
the Gr. here saith, sotis of Enak. Hast
heard,] To wit, iiwn say. A common re-
port of others, and of the Israelites them-
selves, Num. xiii. 29, 34.
Ver. 3. — He that passeth,] Against
CHAP. IX.
227
this day, that Jeliovah thy God is he tliat passeth over before thee,
a consuming fire ; he will destroy them, and he will bring them
down before thy face, and thou shalt drive them out and destroy
tliem suddenly, as Jehovah hatli spoke unto thee. * Say not in
thine heart, when Jehovah thy God hath cast tliem out from before
tJiy face, saying. For my justice Jehovah. hath brouglit me in to
possess this land : but for the wickedness of these nations Jelio-
vah doth drive them out from thy face. ° Not for thy justice, or
for the righteousness of thine heart, dost thou go in to possess tJieir
land ; but for the wickedness of these nations Jehovah thy God
doth drive them out from thy face, and for to stablish tlie word
which Jehovah sware unto thy fathers, to Abraham, to Isaac, and
to Jacob.
^ And thou shalt know, that not for thy justice doth Jehovah
tliy God give thee this good land, to possess it ; for thou art a stiff-
necked people.
^ Remember, forget not, how thou provokedst to wrath Jehovah
thy God in the wilderness, from the day that tJiou didst depart
out of the land of Egypt, until ye came unto this place, ye have
fear and distrust (such as had affected them
befuie, Num. xlv. I — 3, &c.) he opposeth
the presence and power of God, which is the
main argument to strengthen faith, Num.
xiv. 9; Ps. Ivi. 4, 5; Ix. 13, 14. Con-
suming,] Hel). eating : so Deut. iv. 24.
The Cliald. translatetli, his word is a con-
suming fire. Suddenly,] Or, quickly, has-
tily : see the notes on Deut. vii. 22.
\'er. 4. — For my justice,] The Heb.
r», is by the Gr. also here translated/or, and
it often noteth the cause of a thing, as Hos.
xii. 13, ' in (that is, for) a wife.' So in Ps.
xi. 2; Deut. xxiv. 16. Here he opposeth
the second evil, pride of heart, against which
he dealeth in all the rest of this chapter.
Ver. 5. — Righteousness,] Or upright-
ness, straitness, equity : the Gr. translateth
it liere, piety ; the Chald. truth. By nam-
ing justice, he excUideth all merit of works,
Deut. vi. 25 ; and by righteousness of heart,
all inward aflections and purposes, which men
might plead, notwithstanding that they fail
in action. Yet these two are the chief things
which God respecteth in men, Ps. xv. 1, 2;
1 Chron. xxix. 17. For the wickedness,]
Two causes are here showed of this work of
God ; justice against the wicked inhabitants,
which should perish for their sins : and mercy
towards Israel, whom he would do good unto
of grace. Thus also he dealeth concerning
the heavenly inheritance ; the wicked are
shut out, for their evil works, Jude ver. 14,
15. But the saints are ' saved by grace
thiough faith, not of works, lest any man
sliould boast,' Eph. ii. 8, 9. The word,]
The Gr. translateth, stablish the covenant (or
testament :) hereby he calletli them wholly to
God's word and promise, as Paul doth us in
Gal. iii. 18 ; Rom. xv. 8, showing, that
' Jesus Christ was a minister of the circum-
cision for the truth of God, to confirm the
Father's promises, and that the Gentiles might
glorify God for mercy.'
Ver. 6. — This good land,] A figure of
heavenly blessings, as is showed on Gen.
xii. 5. Stiff-necked,] Or, of a hard neck,
that is, stubborn and rebellious : see tlie notes
on Exod. xxxii. 9; to which place Moses
hath reference; and from God's testimony
there, and their sins then and at other times,
convinceth them as being altogether unwor-
thy: that (as another prophet saith) they
might remember their ways, and all their
doings wherein they had been defiled ; and
might lothe themselves in their own eyes,
for all their evils that they had committed ;
and might know that he was Jehovah, when
he had wrought witli them for his name's sake,
not according to their wicked ways, nor ac-
cording to their corrupt doings, Ezek. xx.
43, 44 ; xxxvi. 31, 32.
Veb, 7. — Remember, forget not,] An
eainest and ellectual manner of speaking, to
move unto careful remembrance: see the
notes on Deut. xxxiii. 6. Against,] Heb.
u'ith Jehovah ; which the Chald. translateth,
be/ore the Lord ; the Gr. ye have rebelliously
performed things pertaining to the Lord.
This general charge he proveth by many
particular instances following.
Ver. 8. — Horeb,] Or Chorcb, the moun-
22. «
DEUTERONOMY.
been rebellious against Jehovah. ^ And in Horeb ye provoked Je-
hovah to wrath J and Jehovah was angry with you, to have de-
stroyed you. ^ When I was gone up into the mount, to receive
the tables of stone, the tables of the covenant, which Jehovah
struck with you : and I abode in the mount forty days and forty
nights ; I did neither eat bread nor drink water. '" And Jehovah
gave unto me the two tables of stone, written with the finger of
God : and on them, according to all the words which Jehovah
spake with you in the mount, out of the midst of fire, in the day of
tlie assembly. " And it was at the end of forty days, and forty
nights, Jehovah gave unto me the two tables of stone, the tables of
the covenant. '^ And Jehovah said unto me. Arise, go down quick-
ly from lience, for tliy people which thou hast brought forth out
of Egypt, have corrupted themselves, they have quickly turned
aside out of the way which I commanded them, they have made
tliem a molten calf. '^ And Jehovah said unto me, saying, I
have seen this people, and behold, it is a stifF-nccked people. *^ Let
me alone, that I may destroy them, and blot out their name from
under the heavens : and I will make of thee a nation mightier and
greater than they. ^^ And I turned me, and came down from the
mount, and tlie mount burned with fire, and the two tables of the
covenant were in my two liands. '® And I saw, and behold ye had
sinned against Jehovah your God, ye had made you a molten calf,
ye had turned aside quickly out of the way which Jehovah liad
commanded you. " And I took the two tables and cast them out
tain where the law was giveu: tlieir rebel-
lion there, is described id Exod. xxxii. De-
stroyed YOU,] For there God said to Moses,
' let me alone, &c., and I will consume
them,' Exod. xxxii. 10.
Ver. 9. — To THE MOUNT,] Called up thi-
ther of God to receive the tables of the cove-
nant, and other ordinances, Exod. xxiv. 12
— 18. The time, place, occasion, end, and
all circumstances, greatly aggravated the peo-
ple's sin.
Ver. 10. — Of stone,] The signification
whereof is noted on Exod. xxxi. 18. Fin-
ger,] Signifying the Spirit: as ' I with the
finger of God cast out devils,' Luke xi. 20 ;
that is, ' with the Spirit of God,' Matt. xii.
28. So it figured the work of God in our
hearts, writing tliere his law, as, ' ye are
manifestly declared to be the epistle of Christ,
ministered by us, written not with ink, but
with the Spirit of the living God; not in ta-
bles of stone, but in fleshly tables of the heart,'
2 Cor. iii. 3.
Ver. 12. — Corrupted,] This word mean-
eth the corniptiun of God's service and re-
ligion: see the notes on Exod. xxxii. 7; and
Gen. vi. 11—13. Molten calf,] The
word calf is expressed in ver. 16. This
molten calf they worshipped ; and Moses
said, ' Oh, this people have sinned a great
sin, and have made them gods of gold,' Exod.
xxxii. 8, 31.
Ver. 13. — Saying,] Here the Gr. ver-
sion addeth, / have spoken unto thee once
and twice, saying, I have seen, &c. I
HAVE SEEN,] By the Lord's seeing and hear-
ing of sinners, is often meant a due regard of
their sins, to punish them in his anger, Deut.
xxxii. 19 ; Ps. Ixxviii. 21; xc. 8. But
when he pardoneth sinners, he is said to hide
his face from their sins, and not to see them,
Ps. li. 11 ; Num. xxiii. 21.
Ver. 14. — Let me alone,] Which the
Chald. expounds, leave off thy prayer before
me. So in Exod. xxxii. 10.
Ver. 15. — Burned,] Heb. burning ; the
terror of which sight only, might have kept
them from this sin, in that the signs of God's
presence were not yet departed from their
eyes. See Exod. xix. 18; xx. IS. Two
HANDS,] Both hands full with blessings of the
Lord for them, if their unworthiness had not
turned them away.
Xer. 17 I took,] The original word
CHAP. IX.
229
of my two hands, and brake them before your eyes. '^ And I fell
down before Jehovah, as at the first, forty days and forty niglits, I
did neither eat bread, nor drink v/ater, because of all your sin wliich
ye had sinned, in doing evil in tlie eyes of Jehovah, to provoke
iiini to anger. " For I was afraid because of the anger and hot
displeasure wherewith Jehovah was wrotli against you, to destroy
you : but Jehovah hearkened unto me at that time also. ^ And
Jehovah was very angry with Aaron, to have destroyed him -. and
I prayed for i\.aron also, in the same time. ^' And your sin, the
calf wliich ye had made, I took and burned it with fire, and stamped
it, grinding it well, until it was made small as dust, and I cast the
dust thereof into the brook tliat descended out of the mount. ^^ And
at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked
Jehovah to wrath. '^^ And when Jehovah sent you from Kadesh-
barnea, saying. Go up, and possess the land which I have given
unto you, then ye rebelled against the mouth of Jehovah your God,
signifieth a purposed taking hold, and handling
of a thing ; as they that go to war, are said to
take (or handle the shield, Jer. xlvi. 9; and
they that expound the law, {.re said to ' han-
dle it,' Jer. ii. 8. So Moses did this advis-
edly, guided by God's Spirit; signifying that
the covenant between God and them was
now disannulled and broken, and that the
law pertained not to them, except to their
condemnation, for breaking the same. See
Exod. xxxii. 19.
Ver. 18. — I FELL DOWN,] The Gr. ex-
poundeth it, / prayed before the Lord the
second time, as at the first. Here Moses re-
peateth, how jjy his humble intercession they
escaped destruction, and were reconciled
again unto God. See the history at large, in
Exod. xxxii. 31, &c. Forty days,] The
number of days and of years, sundry times
mentioned in the scripture for humiliation
or judgment. See the notes on Gen. vii. 4.
Sin,] The Gr. translateth, sins ; respecting
the manifold evil in this and their other trans-
gressions.
Ver. 19. — For I was,] The Gr. applying
this to the time present also, saith, and I aw,
afraid : for the Lord, though he pardoned
it then, reserved vengeance till another op-
portunity, Exod. xxxii. 34. Hearkened
UNTO ME,] That is, as the Chald. explaineth
it, accepted my prayer.
Ver. 20. — With Aaron,] Who made the
calf for them, and would have excused him-
self, but was guilty of death: see Exod. xxxii.
21—24.
Ver. 21. — Your sin,] The calf is so call-
ed, as being the thing wherein they sinned.
So idols are called a sin, in Is. xxxi. 7. The
HiiooK,] That came out of the rock Horeb,
which rock in figure was Christ, 1 Cor. x.
4 ; of which they drank, to signify the abo-
lishing of their sin by Christ, upon their re-
pentance and faith: see the notes on Exod.
xxxii. 20
Ver. 22. — At Taberah,] Or, in Tabe-
rah: that is, (as both Gr. and Cliald. do in-
terpret it) the burning : a place so called,
because the people complaining there, the
fire of the Lord was kindled, and consumed
some of them. See the history in Num. xi.
1 — 3. Massah,] In English, the tentation;
and so the Gr. and Chald. translate it. A
place at Rephidim in the wilderness, before
they came to Horeb, ten stations from Egypt,
in the first year of their travel, where want-
ing water, they tempted God, saying, • is
the Lord amongst us or no ?' and there he
gave them water out of the rock, Exod. xvii.
See the annot. there, and Ps. xcv. 8, 9 ;
Heb. iii. 8, &c. ; Deut. vi. 16. Kibroth-
hattaavah,] In English, the graves of lust;
so translated also by the Gr. Here (a little
from Taberah forementioned) they lothed
manna, and lusted for flesh: God gave them
quails, but they died of a plague, while the
flesh was yet between their teeth ; and being
buried there, occasioned this name of the
place for a perpetual memorial. See Num.
xi. 4 — 34 ; and the annot. there. Also Ps.
Ixxviii. 12—31 ; cvi. 14, 15.
Ver. 23 — Kadesh-barnea,] Where, be-
ing come through the wilderness of Pharan,
to the border of the land of Canaan, they
were commanded of God to go to take pos-
session. Then they sent spies who discou-
raged the people: so through want of faith
they durst not enter, and were for it con-
demned to forty years wandering in the wil-
230
DEUTERONOMY
and ye believed him not, neither hearkened unto his voice. '* You
liave been rebellious against Jehovah, from the day tliat I knew
you. ^^ And I fell down before Jehovah forty days and forty nights,
as I fell down, because Jehovah had said for to destroy you.
" And I prayed unto Jehovah, and said, O Lord Jehovah, destroy
not thy people, and thine inheritance, which thou liast redeemed
througli thy greatness, which thou hast brought forth out of Egypt
with a strong hand. ^' Remember thy servants, Abraham, Isaac,
and Jacob : look not unto the hardness of this people, nor to their
wickedness, nor to their sm. ^^ Lest the land from whence tliou
hast brought iis out, do say, Because Jehovah was not able to bring
them into the land which lie spake unto them ; and because he
hated them, he hath brought them out to slay them in the wilderness.
^^ Yet they are thy people, and thine inheritance, which thou
broughtest out by thy great power, and by thy stretched-out arm.
derness, and there ended their days. See
Num. xiii.and xiv. Against the mouth,]
That is, against the word or commandment :
in Gr. ye disobeyed the ivord.
Ver. 24, — That I knew you,] The Gr.
expounds it, /rom ike day that he was knotrn
unto you. So he concludeth with a general
charge of rebellion upon them, showing here-
by the impossibility of the law, and ministry
thereof, to bring men unto God; for it caus-
eth sin and wrath to abound ; as Rom. iv.
15; viii. 3 ; Gal. iii. 19, 22. For besides
these particulars, they sinned many other
times in the wilderness, as is noted on Num.
xiv. 22 ; and in Ps. Ixxviii. and cvi.
Ver. 25. — 1 fell down,] In Gr. /
prayed. He returneth to speak of their re-
conciliation to God, which was by the prayer
of Moses, as a mediator, and figure of Christ:
by >vhom (and not by our own deserts) we
have entrance into the kingdom of God, Gal.
iii. 22, 24; Rom. iii. 20—22; v. 1, 2, &c.
As I FELL DOWN,] To wit, at the first, as
ver. 18, or, tvhich I fell down, that is, which
I said before that I fell down. But the Heb.
asher, which, is sometimes used for as,
as in Jer. xlviii. 8. Said for to destroy,]
That is, said that he would destroy you.
See the like phrases so expounded in Isa.
xlix. 6, with Acts xiv. 37; 1 Chron. xvii.
4, with 2 Sam. vii. 5; Mat. xx. 19, with
Mark X. 33, 34.
Ver. 26. — Lord Jehovah,] In Gr.,
Lord, Lord: in Cliald., Lord God. See
the annot. on Gen. xv. 2. Thy people,]
This respecteth their adoption in Christ,
and justification, 1 Pet. ii. 9, 10. Inheri-
tance,] This implieth their sanctification,
unto the obedience and service of God by
the Spirit: see Exod. xxxiv. 9. Through
thy greatness,] \\\ G\- ., through thy great
strength, as ver. 29, it implieth also his
gi'eat goodness, and therefore is often spoken
of his gracious works for his people, 1 Chron.
xvii. 19; Luke i. 49.
Ver. 27. — Thy servants,] He meaneth
God's oath unto them, to multiply their seed,
and to give the land for an eternal inheri-
tance, as is expressed in this prayer before,
Exod. xxxii. 13. So the Gr. addeth here,
unto ivhom thou swearest by thyself. Hard-
ness,] The natural corruption, whereby the
heart is hardened, that it cannot repent and
believe tlie word of God ; (from which, the
two evils following do flow) Rom. ii. 5.
Ver. 28. — The land,] That is, as the
Gr. and Chald. both explain, the inhabitants
of the land. This reason is also alleged in
Exod. xxxii. 12; Num. xiv. 16.
CHAP. X.
1. A rehearsal of God's mercies, in reneroing the two tables of the
coveriant. 6. In leading the people forward towards Canaan, and con-
tinuing the priesthood after Aaron's death. 8. In separating the tribe
of Levi unto the ministry. 10. In hearJcening unto Moses' suit for
CHAP. X.
231
i he people. 12. An exhortation unto obedience. \A. Because of God's
glory. 15. Love unto Israel. 17. Justice toivards all. 21. His fear-
ful worTcs. 22. And multiplication of liis people.
' At that time Jehovah said unto me, Hew thee two tables of
stone like the first, and come up unto me, into the mount, and
thou slialt make make thee an ark of wood. ^ And I will write on
the tables the words which were on the first tables, which thou
brakest, and thou shalt put tliem in the ark. ^ x\nd I made an ark
of shittim wood, and hewed two tables of stone like the first, and
went up into the mount, and the two tables in my hand, * And lie
wrote on tlie tables, accordmg to the first writing, the ten words
which Jehovah had spoken unto you in the mount out of the midst
of the fire, in the day of the assembly : and Jehovah gave them
unto me. ' And I turned myself, and came down from the mount,
and I put the tables in the ark which I had made, and there they
Ver. 1. — At that time,] Moses re-
hearsing the meicies of God unto Israel, (for
which they should love and obey him,) show-
eth how upon his request, God presently
showed the tokens of his grace, by renewing
the covenant; tlie history whereof is in Exod.
xxxiv. Hew thee,] Herein they diflered
from the fiist tables, which were ' the work
of God,' Exod. xxxii. 16. These being of
Moses' hewing, showed the work of Moses' law
upon the heart of man, which is to hew and
polish it, but not to change it from stone to
flesh, for that is the work of Chi-ist: see the
notes on Exod. xxxi. 18; xxxiv. 1. Come
UP,] Moses only, and no man with him, was
commanded to go up to tlie top of the mount;
and it was to be in the morning, the time of
mercy: see Exod. xiv. 2, 3. Of the mount
Sinai, and how it dilleied from mount Zion,
see the annot. on Exod. xix., xx. An ark,]
Of this there was no mention in Exod. xxxiv.
but in Exod. xxv. there the ark and mercy-
seat that covered it, is commanded: which
was a figure of Christ. That seemeth to be
the ark here spoken of; for any other tempo-
rary ark we read not of.
Ver. 2 — On the first,] God's law was
the same, and unchanged; though the tables
(figuring men's hearts) are changeable.
Ver. 3. — Shittim mood,] Which was a
a kind of cedar, uncorruptible, as the Gr.
translateth it: see the notes on Exod. xxv. 5.
In my h-and.] Tlie Gr. saith, in my two
hands, as was in Deut. ix. 15. Tlie
tables which God made and gave before, were
written on; these which Moses made were
hewed, but empty, till God wrote upon them:
so the law is written in men's hearts, and they
' do by nature the things of the law,' Rom.
ii. 14, 15, but corrupting themselves in th«
things that they know, their hearts are hewed
only by Moses' ministry; and, however, they
boast of the law, yet through the breaking the
law they dishonour God, Rom. ii. 23; till
that be fulfilled which God hath promised,
'I will put my laws into their mind, and
write them in their hearts,' Heb. viii. 10.
Ver. 4. — The ten words,] That is, ten
Commandments, or Decalogue: these were
written by God himself, but other laws then
rehearsed, were written by Moses, Exod.
xxxiv. 27, 28. For there the Lord came
down in a cloud, proclaimed his name, re-
newed the covenant, and repeated the princi-
pal laws, Exod. xxxiv. 5, &c. D.\y of the
assembly,] Or, of the church, that is, when
the church or people were assembled to hear
the law, or 'to meet with God,' as Exod. xix.
17; Deut. v. 22. So in Deut. xviii. 16.
And in Acts vii. 38, it is said, This (Moses)
' is he that was in the church (or assembly)
in the wilderness with the angel, which spake
to him in the mount Sinai, and with our fa-
thers, who received the lively oracles to give
unto us.'
Ver. 5.^ — In the ark,] So the covenant
remained in the midst of Israel, and the
tables were not broken as at the first: how-
beit Moses' face shined at his second coming
down, which terrified the people, and caused
him to vail his face ; another sign of the
weakness of his legal minjjtiy: see the notes
on Exod. xxxiv. 29. There they be,] For
an evidence of God's grace, and testimony
of his covenant renewed with Israel. Where-
fore those tables were called the testimony ;
and the ark wherein they were put, the 'ark
of the testimony:' see Exod. xxv. 10, 16,
22.
232
DEUTERONOMY.
be, as Jehovah commanded me. And the sons of Israel journeyed
from Beeroth of the sons of Jaakan from Moserah -. tliere Aaron
died, and was buried there; and Eleazar liis son administered the
priest's office in liis stead. ' From thence they journeyed to Gudgo-
dali, and from Gudgodah to Jotbatli, a land of rivers of waters.
^ At that time Jehovah separated the tribe of Levi, to bear the ark
of the covenant of Jehovah, to stand before Jehovah to minister
Ver. 6. — JouRNEVED,] The ark of God's
covenant going before them, to search out a
resting-place for them, Num. x. 33. So this
was another testimony of their reconciliation
with God, and of liis graces to be communi-
cated unto them in Christ. Beeroth,] By
interpretation, wells or pits: which word is
not mentioned in Num. xxxiii. 31, but un-
derstood there. Neither was it a place by
mount Sinai, from whence they first journey-
ed. Num. X. 33, but many stations from it,
as appeareth by Num. xxxiii. 16 — 31. Moses
therefore keepeth not here the order of their
travels, but signifieth how they had gone
many journeys forward, the Lord conducting
them. Some of the Hebs. (as Aben Ezra) do
think this was another place tliaii that of the
sons of Jaakan, mentioned in Num. xxxiii.
and that hereby is meant Kadesh. Sons
OF J.\AKAN,] Who was one of the pos-
terity of Seir, whom the Edomites drove out
of their land, 1 Chron. i. 38—42. Moses
before named him Akan, Gen. xxxvi. 27.
From the pits or welJs of those infidels, God
removed them towards the land of Canaan,
the promised holy land, where by faith in
Christ, they might ' witli joy draw waters out
of the fountains of salvation,' Isa. xii. 3.
Moserah,] Called before (in the plural
number) Moseroth, Num. xxxiii. 30, and it
was their station before they came to the
wells of the sons of Jaakan, though here
Moses nameth it after, Wherefore we are
here to understand again, from Moserah, or,
and Moserah. The Gr. calieth it Misadai,
changing R. into D. which is usual, as is
noted on Gen. iv. 18. But Aben Ezra (as
before) thinketh this Moserah was the name
of the wilderness of mount Hor, where Aaron
died, and not the Moseroth spoken of in
Num. xxxiii. There Aaron died,] Not at
Moserah, (unless it were the wilderness of
Hor, as Aben Ezia supposeth) nor at Bee-
roth, but many journeys from it, at 'mount
Hor.' Num. xxxiii. 37, 38. We are there-
fore to understand tliese words thus, there
(or thither) where Aaron died, or supplying
the former word, from thence where Aaron
died. Buried there,] Out of the land of
Canaan, whereinto he might not enter, be.
cause of his sin: see the aunot. on Num. xx,
24, &c. In his stead,] As the death of
Moses and Aaron, with their sister Mary, the
king, priest and prophetess of Israel) was a
testification of the weakness and impossibility
of the legal kingdom and priesthood to bring
them into the kingdom of God: so the con-
tinuance of the priesthood in Aaron's poster-
ity, was another sign of God's grace towards
Israel, for reconciliation of them to himself,
and blessing them, till Christ (who liath a
priesthood that passeth not from him to an-
other) should come, who is able perfectly to
save them that come unto God by him, Heb.
vii. II, 12, 23—23.
Ver. 7. From thence,] Namely, from
' Beei-oth of the sons of Jaakan,' Num.
xxxiii. 32. GuDGODAH,] In the Chald.,
Gudgod; in Gr., Gadgad: before Moses
named it Hor-hagidgad, that is, the Hole of
Gidgad: see Num. xxxiii. 32, 33. Jot-
bath,] In Greek, Jetabatha, as in Num.
xxxiii. 33.
Ver. 8. — At that time,] Not when they
came to Jotbath, but long before, whiles they
were at mount Sinai, God separated the tribe
of Levi: see Num. iii. 1, C, &c. So the
time (when God was provoked to wrath)
comrnendeth the riches of his grace. Sepa-
rated,] From all other business to serve the
Lord and his people, Exod. xxviii. 1, Num.
iii. 45; xvi. 9. Tribe of Levi,] Of which
tribe Aaron and all the priests were; so he
speaketh here of the whole. To bear,]
Hereupon David said, ' It is not for any lo
bear the ark of God, but for the Levites,' &c.
1 Chron. xv. 2. See also Num. iv. 15. To
stand,] This posture the priests and Le-
vite used in all their ministration, standing,
not sitting; and it was a sign of service, as
he that 'stood before the king,' Jer. Iii. 12,
is in another scripture called the ' servant of
the king,' 2 Kings xxv. 8. So after, in Deut.
xvii. 12; xviii. 5, 7; Judg. xx. 28. In like
manner, the prophets are said to stand before
the Lord, 1 Kings xvii. 1; xviii. 15; 2 Kings
iii. 14; v. 16. Likewise also the angels, as
Luke i. 19, 'I am Gabriel that stand before
God:' so in 2 Chron. xviii. 18. And as the
Levites stood before the Lord, so they are
said also to stand before the people, and ' to
sei-ve them,' Num. xvi. 9 ; 2 Chron. xxxv. 3;
Ezek. xliv. 11. To bless,] Of this duty,
see the annot. on Num. vi. 23. Thus God
CHAP. X.
233
unto him, and to bless in Ids name unto this day. Therefore
Levi hatli no part or inheritance with his brethren : Jehovah, he is
his inheritance, as Jehovah thy God spake unto him. '" And I
stood in the mount, according to the former days, forty days, and
forty niglits : and Jehovah hearkened unto me, at that time also ;
Jehovali would not destroy thee. " And Jehovah said unto me.
Arise, go in journey before the people, that they may go in, and
possess the land, wiiicli I sware unto their fathers to give imto
them.
''^ And now Israel, what doth Jehovah thy God ask of thee, but
to fear Jehovah thy God, to walk m all his ways, and to love him,
and to serve Jehovah thy God with all thy heart, and with all thy
soul. ^^ To keep the commandments of Jehovah and his statutes
which I command thee this day, for good unto thee. " Behold,
provided for the comfort of their souls, while
his ministry was settled among them, by
which they might daily have access unto his
throne of grace.
Ver. 9. — No PART,! To wit, no part in
the spoils taken by war, no inheritance in the
land of Canaan, which was divided among
the other tribes only: see Num. xviii. 20;
xxvi. 53, 57; xxxv. 2; Deut. xviii. 1. He
IS,] For of the first- I'ruits, tithes, vows, ob-
lations of the Lord, the priests and Levites
had their livelihood: see the annot. on Num.
xviii. 8, 9—20, 21, &c. Therefore the
Chald. paraphrast here translateth, " the gifts
that the Lord hath given him, they are his
inheritance." Of which see more in Deut.
xii. 19; xiv. 27; xviii. 1, 2.
Ver. 10 — And I stood,] Or, whe?t J
had stood, that is, both stayed, (or abiden,)
and in prayer waited upon the Lord for
mercy. Standing, often signifieth prayer, as
is noted on Gen. xviii. 22, and the woids fol-
lowing here manifest the same. Hearken-
ed,] The Chald. expounds it, accepted my
•prayer. Destroy,] Heb. corrupt; which
when it is spoken of God, usually meaneth
destruction: see Gen. vi. 13.
Ver. 11.— That they may,] Or, and
they shall, which the Gr. translateth, " and
let them " go in. These phrases are in one
sense, as is noted on Gen. xii. 12; xxvii. 4.
This commandment and promise was a tes-
timony that God now was reconciled unto
tliiin, by the intercession of Mdses.
Ver. 12. — Ask of thee,] Tliis word,
often used when men ask, that is, request or
desire a. thing of God, 1 Sam. i. 17, 20, 27;
Jam. i. 5, 6, is here used for God's asking
obedience of men, as if he desired and re-
quested the same; and as in Micah vi. 8, he
is said to seek or require the like thing. This
grace Paul showeth more effectually, saying.
Vol. U. 2
' as though God did beseech you by us, we
pray you in Christ's stead, be ye reconciled to
God,' 2 Cor. V. 20. To fear,] See the
notes on Deut. vi. 13. This ' fear is the
beginning of wisdom,' Prov. i. 7, by which
men ' depart from evil,' Prov. xvi. 6. Unto
which, and other holy duties, Moses calleth
this people, as being the end and use of the
former rehearsal of their sins, and of God's
mercies towards them. So by other pro-
phets, he calleth men to obedience and hum-
ble walking before him, rather than to sacri-
fice: see 1 Sam. xv. 22; Jer. vii. 22, 23;
Micah vi. C, 7, 8. His ways,] That is,
to follow him in his faith and religion, and
all his commandments ; for these are the ways
of God, Ps. XXV. 4. 5 ; Acts xviii. 25, 26.
The Chald. translateth, the ways which are
right before him : see the notes on Gen.
xviii. 19; vi. 12. To love,] The sum and
end of the law, 1 Tim. i. 5. See the notes
on Exod. XX. 6. Serve,] In outward obedi-
ence also; that we love, 'not in word,
neither in tongue, but in deed and truth,'
1 John iii. 18. What serving implieth, see
noted on Exo. xx. 5; Deut. vi. lo.
Ver. 13. — For good,] Or, as the Gr.
and Chald. interpret, that it may he well
with thee : so Deut. v. 33. Li serving the
Lord, the glory redouudeth unto him, tlie
benefit to ourselves: for, them that honour
him, he will honom-, 1 Sam. ii. 30, and
' godliness hath the promise of the life that
now is, and of that which is to come, 1 Tim.
iv. 8.
Vee. 14. — Unto Jehovah,] Or, of Je-
hovah • his they are, and of him made, pre-
served, and loved generally as his creatures,
for he saveth 'man and beast.' Ps. xxxvi.
7, and ' is kind unto the unthankful, and to
the evil,' Luke vi. 35. So it is acknowledged
in Neh. ix. C. ' Thou, eveu thou, art Lord
G
234
DEUTERONOMY.
unto Jehovah thy God belong tlie heavens, and the lieavens of Iiea-
vens, the earth, and all that therein is. '^ Only in thy fatliers Je-
hovah had a deliglit, to love them, and he chose their seed after
them, even you, above all peoples, as it is this day. '® Circumcise
therefore tlie superfluous fore-skin of your lieart, and make not
your neck stiff any more. *' For Jehovah your God, lie is God
of gods, and Lord of lords, the great God, the mighty, and the
fearful, which will not regard persons, nor take reward. '^ He
doth the judgment of the fatherless and widow, and loveth the
stranger ; in giving unto him bread and raiment. ^^ Love ye there-
fore the stranger j for ye were strangers in the land of Egypt.
alone, thou hast made the heavens, the
heavens of heavens, with all their host, the
earth, and all things that are therein ; the
seas, and all that is therein ; and thou pre-
servestthem all, and the host of heaven wor-
shippeth thee.' The heavens of heavens,]
That is, the highest heavens, as the apostle
mentioneth 'the third heaven,' 2 Cor. xii. 2.
Hereby the angels also are implied ; so in
Targum Jonathan it is explained, "the
heavens of heavens, and companies of
angels which are in them, to minister before
him."
Ver. 15. — Had a delight,] Which the
Gr. translateth, /ore-cAose to love them: and
this is his special grace to his church in
Christ, Eph. i. 3, 4, 5, &c. Their seed,]
their children, as the Chald. explains it ; for
Gud's grace is continued unto the posterity of
the faithful, even 'to thousands of them tliat
love him,' &c. Exod. xx. 6.
Ver. J 6. — The superflucius fore-skin,]
This the Gr. traiislateth, hardness of heart:
the Ch&W., foolishness {or gross ness) of the
heart: see the annot. on Gen. xvii. II.-
Hereby is taught repentance and mortifica-
tion of the inward man, by 'circumcision of
the heart, in the Spirit,' Rom. ii. 29, in
'putting off the body of the sins of the flesh,'
Col. ii. 11. For ' we are the circumcision
that worship God in the Spirit,' Phil. iii. 3.
Hereupon God promiseth to circumcise their
hearts, Deut. xxx. 6. and blameth them that
were ' uncircumcised in heart,' Jer. ix. 26 ;
Acts vii. 51. Make not your neck stiff,]
Or, harden not, {stiffen not) your neck : see
Deut. ix. 6. This is against their outward
disobedience, as the former was ag^in-t their
inward ; and teacheth submission unto the
yoke of God's law, contrary to their former
stubbornness.
Ver. 17 — God of gods,] That is, the
chiefest God, in respect of all that are called
gods, whether in heaven or in earth, as
there be gods many, and lords many,'
I Cor. viii. 5, 6. The idols of the heathens,
the angels in heaven, and magistrates on
earth, are called 'gods,' Deut. vii. 25; Ps.
viii. 6, with Heb. ii. 7 — 9; Ps. Ixxxii.
Regard persons,] Or respect (or accept)
faces ; which the Gr. translateth, not have
in admiration the person (or face) of any ;
which phrase the apostle useth, Jude ver. 16.
Of God, sundry other scriptures testify, that
he respecteth no persons, as Acts x. 34;
Rom. ii. II; 2 Chron. xix. 7; Job xxxiv.
19; 1 Pet. i. 17; Gal. ii. 6; Eph. vi. 9;
Col. iii. 25. Nor take reward,] That is,
will not pervert judgment, by condemning
the innocent, or justifying the wicked, for
gifts or rewards, as unrighteous judges do,
1 Sam. viii. 3; Ps. xv. 5: Isa. v. 23.
Ver. 18. — Doth the judgment,] That
is, cxecuteth the rightful sentence, for de-
livering, or avenging them; as it is said,
'the Lord hath judged ' (that is, 'delivered)
him from the hand of his enemies,' 2 Sam.
xviii. 19. And he doth 'judgments to all
oppressed,' Ps. ciii. 6. But 'the fatherless
and widow ' are here by name expressed, be-
cause such are commonly and easily wronged
in the world, Job xxii. 9; xxiv. 3, 9; Ps.
xciv. 6 ; Ez. xxii. 7, therefore God is said
to be the judge, that is, the patron, defender
and reliever of such, Ps. Ixviii. 6; x. )4;
cxlvi. 7, 9, and commandeth men to be the
like, Isa. i. 17; Ps. Ixxxii. 3. Bread,]
That is, as the Chald. explaineth it, food:
for bread, which is the staff and stay of man's
life is often used for all meat, as is noted on
Gen. iii. 19. And as God feedeth strangers,
so he commandeth his people to do the like,
Deut. xiv. 29 ; xvi. 11, 14 ; xxiv, 19—21;
xxvi. 11, 12.
Ver. 19. — Love ye therefore,] Or,
And love ye the stranger, to wit, as Gou
loveth him, that is, manifest your love by re-
lieving him: see Jam. ii. 15, 16. Ye were
strangers,] This remembrance of their for-
mer misery is often used, to move them unto
compassion towards others. See Exod. xxii.
21; Lev. xix. 33, 34.
CHAP. xr.
235
■^^ TJiou slialt fear Jeliovah thy God, liim thou shalt serve, and to
Iiim shalt thou cleave, and by his name shalt thou swear. ^' He is
thy praise, and he is thy God, which liath done for thee these great
and fearful things which thine eyes have seen. ^^ With seventy
souls did thy fathers go down into Egypt, and now Jehovah thy God
hath made thee as the stars of the heavens for multitude.
Ver. 20 Cleave,] This word is first
used to express tlie union that is between
man and wife, Gen. ii. 24, applied here to
signify our union with the Lord in Christ, as
Paul showeth it by the same similitude of
marriage, Eph. v. 25 — 32. But this is
spiritual, as he saith, ' He that cleaveth to
the Lord, is one spirit,' 1 Cor. vi. 17. It is
to be done with purpose of heart. Acts xi.
2.3, and with soul, Ps. Ixiii. 9, with a con-
tinued resolution, as Ruth i. 14 — 16. So
in other cases cleaving signifieth such an
union as will not be parted. Job xli. 17;
Dan. ii. 43. Compare also Deut. iv. 4;
xi. 22 ; xiii. 4 ; xxx. 20. Swear,] Hereby
confession is implied, as is before noted on
Deuf. vi. 13.
Ver. 21. — Thy praise,] In Gr. (hi/ glo-
rying, that is, whom thou oughtcst to praise
continually, and in whom thou art to glory.
So Jeremiah said, ' thou art my praise,' Jer.
xvii, 14; and David, ' O God of my praise,'
Ps. cix, 1 ; and ' the praises of Israel,' Ps.
xxii. 4. Fearful things,] In Gr. glorious
things ; which imply both the good things
done unto Israel, and the evil unto their ene-
mies, as appeareth by Ps. cvi. 22 ; 2 Sam.
vii. 23; Is. Ixiv. 8.
Ver. 22. — Seventv souls,] That is,
seventy persons : some Gr. copies have se-
venty-five souls ; other some, and (as Hier-
ome witnesseth) the Seventy-two interpreters
translate here seventy; though elsewhere
they have seventy-five ; which the Holy Spi-
rit followeth in Acts vii. 14. See the annot.
on Gen. xlvi. 27, 20. Made thee,] Heb.
put thee as the stars, that is, made thee in-
numerable ; which was a singular blessing
remembered before in Deut. i. 10 ; and after
in Neh. ix. 23 ; and a fulfilling of the pro-
mise made unto Abraham, Gen. xxii. 17;
and again unto Isaac, Gen. xx. 4. Accord-
ing to this similitude, the Israelites are called
' the host of heaven, and stars,' Dan. viii.
10, 24 ; and in other visions, the state of the
church is called heaven, Rev, iv. 2; xi. 19;
xii. 1, 7 ; and the chief members of the same
stars, Rev. vi. 13 ; viii. 10; xii. I, 4.
CHAP. XI.
1 . An exhortation to love and obedience^ 2. by their otvn experience
of God's great works done in Egypt, and iii the milder ness, %. by pro-
mise of God's great blessings in the land of Canaan, 16. and by threat-
enings. 18. God's words ?nust be laid up in the heart, and for a sign
outwardly, 19. taught unto the children, 20. and written on the door-
posts. 22. Upon keeping of the law, the casting out of the heathens,
and possessing their land, is promised. 26. The blessing and the curse
is set before thetn : 29. and must after be pronounced on Gerizhn and
Ebal, mounts within the land.
' And thou shalt love Jehovah thy God, and keep his charge,
and his statutes, and his judgments, and his commandments all
A^er. 1. — And thou shalt love,] Or,
love thou therefore. Moses returneth toex-
hoi t Israel unto the love oi God, and to show
the same by their continual obedience. His
charge,] Or, his custody, his observatio7i :
which word is often used for a watch, as in
Exod. xiv. 24. The Gr. translateth it,
charges or custodies ; meaning, ordinances
to be kept heedfully : so in Gen. xxvi. 5 ;
Lev. viii. 35 ; xviii. 30.
236
DEUTERONOMY,
days. ^ And know ye this day : for (I speak) not with your chil-
dren which have not known, and which liave not seen the chas-
tisement of Jeliovali your God, his greatness, his strong hand, and
his stretched-out arm. ^ And his signs, and liis deeds which he did
in the midst of Egypt, unto Pliaraoh the king of Egypt, and unto
all his land.
* And what he did unto the army of Egypt, unto their horses,
and to their chariots ; how he made the waters of the Red sea to
flow over their faces as they pursued after yon ; and Jehovah hath
destroyed them unto this day. ^ And what he did unto you in the
wilderness, until ye came unto this place. ^ And what he did to
Dathan, and to Abiram, the sons of Eliab, the son of Reuben,
how tlie earth opened her mouth, and swallowed up them and their
houses, and their tents, and all the substance that was at their feet
in the midst of all Israel,
' But your eyes have seen all the great work of Jehovah, which
lie hath done. ® TJierefore sliall ye keep all tlie commandments
which I command thee this day, that ye may be strong, and go in.
Ver. 2. — For (I speak) not with yoor
CHILDREN,] Or, that (it is) not your chil-
dren (or sons,) namely, which have seen
God's greatness, &o. ' but your eyes (are
they) that have seen,' &c. ver. 7. He com-
mendeth God's special favour to their own
persons, more than to their fathers^ or to their
cliildren, in showing them his great works,
for which they should the more love and
obey him. This he after confirmeth by
many arguments. The chastisements,]
Or, nurture: which the Chald. translaleth,
doctrine or itistructioti. It implieth nurture
both by words and works, as Deut. iv. 36 ;
viii. 5; Lev. xxvi. 18; Prov. i. 2; iv. 1.
Stretched out,] The Gr. and Chald. trans-
late, high arm. See the notes on Deut. iv.
34.
Ver. 3. — Deeds.] Or, acts, in Gr. ivon-
ders. Of these, see the history in Exod. vii.
&c. And here is the first argument, from
God's mighty works in Egypt.
Ver. 4. — Arm,] Or, power, forces. So
the Gr. translateth, the power of the Egyp-
tians. See Exod. XV. 4. To their horses.]
fleb. to his horses, and to his chariots;
speaking of them as of one man, or having
respect to Pharaoh their king. To flow,]
Or, to swim ; and over their faces, is like
that in Lam. xi. 54, ' waters flowed over
mine head.' He meaneth they were drown-
ed, ' the sea covered them, they sank as lead
in the mighty waters,' Exod. xv. 10. De-
stroyed,] Or, made them perish : so that
' there remained not so much as one of them,'
Exod. xiv. 28. This was an extraordinary
favour of God, who oftentimes suffereth the
oppressors to have the strong hand, while the
oppressed have the tears and no comforter,
Eccl. iv. 1. So this is the second argument
from God's power showed at the Red sea.
Ver. 5 — What he did,] Or, the things
which he did, in his continual guiding tliem
tlirough that terrible wilderness, where they
bewrayed their many infirmities, and had ex-
perience both of his chastisements, and of
ills mercies: the third argument and motive
unto obedience.
Ver. 6. — Dathan,] Of whose history,
see Num. xvi. This is the fourth argument
of God's greatness, to persuade Israel unto
his love: for that he had repressed the fac-
tious and mutinous rebels among themselves,
which would have subverted the order and
ordinance of God concerning the priesthood,
the means of the atonement and reconcilia
tion between God and his people. Their
houses,] That is, households ; as the Chald.
expounds it, the men of their houses : see
Num. xvi. 32. At their feet,] That is,
m their possessioti ; the Gr. and Chald.
translate, that was with them.
Ver. 7. — Have seen,] Or, are they that
see. Therefore this people, above all other,
were bound to love the Lord. Work,] Or
deed, that is, tvorks, as the Gr. translateth.
So in the ver. following, commandment, for
commandments.
Ver. 8. — Be strong,] In body and spirit,
to fight against the enemy: as in Josh. i. 6;
1 John ii. 14. Or, be strong, that is, liveli/
and healthful, as the Gr. translateth, that
ye may live : and * they that be strong,'
Matt. ix. 12; are by another evangelist said
CHAP. XI.
237
and possess the land, whitlier ye are going over to possess it.
^ And that ye may prolong your days upon the land, which Jeho-
vah sware unto your fathers to give unto them, and to their seed,
a land flowing with milk and honey. '" For the land whither tliou
goest in to possess it, is not as the land of Egypt, from whence ye
came out, where thou sowedst thy seed, and wateredst it with thy
foot as a garden of lierbs. ^^ But the land whitlier ye are going
over to possess it, is a land of mountains and of valleys ; it drink-
eth waters of the rain of heavens. '"' A land wliich Jehovah thy
God careth for ; the eyes of Jehovah thy God are continually upon
it, from the beginning of the year, even to the end of the year.
'^ And it shall be, if hearkening ye shall hearken unto my
commandments, wliich I command you this day, to love Jehovah
your God, and to serve him with all your heart and with all
ren and fruitless. The rain,] This, as it is
most kind, and causeth the earth to be fruit-
ful in nature; so it figured heavenly graces,
the doctrine of God's word and Spirit, where-
with the souls of men are made fruitful in
good works, Is. xlv. 8 ; Mic. v. 7. See the
notes on Gen. xxvii. 28 ; Deut. xxxii. 2.
The want of rain is on the contrary a sign of
curse, Zech. xiv. 17, 18 ; Rev. xi. 6.
Ver. 12. — Careth for,] Heb. seeketh,
that is, carefully seeth unto it, and as the
Gr. translatelh, visitetk. According to this
phrase, Zion is called ' a city sought, (that
is, cared for, or regarded) and not forsaken,'
Is. Ixii. 12. And of God's gracious provi-
dence towards the land of Israel, David
singeth how tlie Lord visited the land, and
plenteously moistened it, very much enriched
it, softened it with showers, blessed the bud
of it, crowned the year of his goodness, and
his paths [the clouds] dropped fatness, Ps.
Ixv. 10 — 12. The eyes,] This also signified
God's care and providence for good, as in the
like speeches, Jer. xi. 4 ; Ezra v. 5 ; Ps.
xxxiv. 16. Though God's providence be to-
wards all people, and ' he giveth to all, life
and breath, and all things,' Acts xvii. 25;
doing good, giving ' us rain from heaven,
and fruitful seasons,' Acts xiv. 17; causing
it ' to rain on the earth where no man is ;
on the wilderness, wherein there is no man,'
Job xxxviii. 26 ; yet other people have not
the word and promise of God, whereon to
depend, as Israel had: whereby they might
live, ' not by bread only, but by every word
that proceedeth out of the mouth of the Lord,'
Deut. viii. 3.
Ver. 13. — If hearkening ye shall
HEAREN,] That is, if ye shall diligently
hearken and obey. This passage of scripture
following, the Jews read daily in their fami-
lies, as is noted on Deut. vi. 4.
to ' be in health, opposed to ' the sick,'
Luke V. 31. Possess,] Or, inherit the
land ; a fig\n-e of the kingdom of God's grace
and glory, which the righteous shall possess
by inheritance, Is. Ix. 21 ; Ixv. 9.
Ver. 9. — And honey,] Which signified
the great fertility of that land, and figured
out spiritual graces and comforts, as is noted
on Exod. iii. 8.
Ver. 10. — Thou sowedst,] And so all
the inhabitants, as the Gr. translateth, theif
sow. In Egypt (from whence Israel came)
they had no rain, but by the overflowing of
the river Nile, the land was watered ; and by
the labour of the husbandman, becks were
derived to moisten the ground. And that
there they had no rain, is testified both by
the prophets, Zech. xiv. 18 ; and by human
histories, Pomp. Mela. lib. i. ; Herodotus in
Euterpe. ' Nee pluvio suppljcat herba lovi,'
Tibul. lib. i. Eleg. 8. With thy foot,]
That is, with thy diligent labour, signified
sometime by the hand, Ps. cxxviii. 2 ; some-
time by the foot, as Gen. xxx. 30. This
condition of the land of Egypt (the house of
bondage) figured the estate of men, naturally
corrupted, which they labour to relieve by
their owu works, and with the muddy waters
which are from beneath, proceeding from
earthly wisdom and carnal understanding, 1
Cor. i. 20, 21 ; ii. 4, 5 ; Ezek. xxxiv. 19 ;
Jer. ii. 13.
Ver. 11. — Mountains, &c.,] Hereby is
meant the commodious, healthful, and plea-
sant situation of the land, far exceeding
Egypt. Wherefore sometime the whole land
is signified under the name of a mountain,
Exod. XV. 17. And because it was hills
and valleys, it could not be watered with the
overflowing of any river, (as Egypt which
was a plain) but must otherwise be moistened
with the rain of heaven, or else remain bar-
238
DEUTERONOMY.
your soul ; " That I will give the rain of your land in his time
the first rain, and the latter rain ; and thou shalt gather in tliy
corn, and thy new wine, and thy new oil. '' And I will give
grass in thy field, for thy cattle, and thou mayest eat and be full.
^^ Take heed to yourselves, lest your heart be deceived, and ye
turn aside and serve otlier gods, and bow down yourselves to
them. " And the anger of Jehovah be kindled against you, and he
slmt up the heavens, that tliere be no rain, and the land yield not
lier increase, and ye perish quickly from off the good land, whicli
Jehovah givcth you.
^^ And ye shall put these my words in your heart, and in your soul,
and shall bind them for a sign upon your hand, and they shall be
for phylacteries between your eyes. " And ye shall teach them
your children, speaking of them wlien thou sittest in thine liouse,
and when thou walkest in the way, and when thou liest down, and
Ver. 14. — The first rain, &c.,] Or,
the early rain. Twice in a year there fell
store of rain in Israel ; in the beginning of
the year, about September or October, and
half a year after, which was in Abib (or
March) which ecclesiastically began the year
unto Israel, as is noted on Exod. xii. 2 ;
whereupon it is called ' the latter rain in
the fast month,' Joel ii. 23. The first rain
fell after the sowing of their corn, that it
might take root in the earth: the latter rain
was a little before the harvest, that the ear
might be full. Of these the scriptures sun-
dry times speak ; but so as they depended
upon God, to whom Israel should obey, and
of whom they should ' ask rain in the time
of the latter rain,' Zech. x. 1 ; and then he
would come unto them (with his blessings)
' as the rain, as the latter and former rain
unto the earth,' Hos. vi. 3. So for the fruits,
the husbandman waited and had long patience,
until he received the ' early rain, and the
latter rain,' James v. 7. Which rain, as it
figured heavenly blessings in Christ, Deut.
xxxii. 2; Ps. Ixxii. 6; so they led Israel to
the fear of God ; but when they revolted
from him, they ' said not in their heart, Let
us now fear the Lord our God, that giveth
rain, both the former and the latter rain, in
his season^' Jer. v. 24. If these rains were
seasonable and moderate, the land was fruit-
ful; (as Moses in the next words showeth:)
if they failed, then the diought as ' fire de-
voured the pastures ;' if they fell immoderate-
ly, ' the grains rotted under their clods,'
Joel i. 17, 19. New oil,] These three were
for the use of man, and the grass after men-
tioned for beasts, as David also showeth in
Ps. civ. 13 — 15. By these earthly promises
God drew his people to obedience: but David
had more gladness in his heart, in the light
of the Lord's countenance, than when corn
and wine increased, Ps. iv. 6, 7.
Ver. 16. — Deceived,] Or, enticed and
drawn away by riches, pleasures, or false per-
suasions: of which Job saith, ' If my heart
hath been secretly enticed' (or deceived,)
Job xxxi. 27. Other gods,] That is, idols,
falsely reputed gods: so the Chald. translat-
eth, idols (or errors) of the people.
Ver. 17. — Shut up the heavens,] This
phrase is used, both for restraining the natu-
ral rain for men's sins, 1 Kings viii. 35; and
the spiiitual rain of God's word and blessings,
Rev. xi. 6. Perish quickly,] Or, speedily,
suddenly. The wicked heathens God sulier-
ed with much patience, and would not have
them destroyed suddenly, Deut. vii. 22; but
his own people are threatened for their sins
to perish suddenly: ' for judgment must be-
gin at the house of God,' 1 Pet. iv. 17 ; and
he warneth his church to repent, &c., or else
he will come unto her, quickly. Rev. ii. 5.
Ver. is. — Phylacteries,] Oy frontlets,
written in parchments, and tied to the fore-
head, as the former were to the hand or arm:
of these, see the annot. on Exod. xiii. 9, 16 ;
and Deut. vi. 4, 8.
Ver. 19. — Teach them your chil-
dren,] Cause your children (Heb. your
S07is) to learn them ; this explaineth the for-
mer precept, ' thou shalt whet them on thy
children,' Deut. vi. 7. Abraham (the father
of the faithful) is commended for this, that
he would ' command his children, and his
household after him, to keep the way of the
Lord,' Gen. xviii. 19; and Solomon's pa-
rents taught him the law, Prov. iv. 3, 4;
xxxi. 1, 2, &c. When thou walkest,
&c.,] Answerable to these, are those sayings
CHAP. XI.
239
wlien Ihoii risest up. *" And tliou shalt write them upon the door-
posts of thine house, and on tliy gates. ^' That your days may be
multipHed, and the days of your children, in the land which Jelio-
vah sware unto your fathers to give unto them, as the days of the
heavens upon the eartli. '^^ For if keeping, ye shall keep all this
commandment wliich I command you, to do it, to love Jehovah
your God, to walk in all his ways, and to cleave unto him; ^ Then
will Jehovah drive out all tliese nations from before your faces,
and ye sliall possess nations greater and mightier than yourselves.
^^ Every place wliereon the sole of your foot shall tread, shall be
yours, from the wilderness and Lebanon ; from the river, tlie river
Euphrates, and unto the uttermost sea shall your coast be. " There
shall not a man stand before you : Jehovah your God will give the
dread of you, and the fear of you, upon the face of all the land,
which ye shall tread upon, as lie hath spoken unto you.
^^ Behold, I set before you this day a blessing and a curse. " A
of Solomon, ' When thou goest, it shall lead
thee ; when thou sleepest, it shall keep thee ;
and when thou awakest, it shall talk with
thee: for the commandment is a lamp, and
the law is a light,' Pro v. vi. 22, 2.3.
Ver. 20. — Door-posts,] Of this rite, see
the notes on Deut. vi. 9.
Ver. 21. — Days may be multiplied,]
Long life is a blessing, often promised to
Ihem that keep God's law. ' Hear, O my
son, and receive my sayings, and the years
of thy life shall be many,' Prov. iv. 10.
Days of the heavens,] That is, while
the world endureth ; for so long, by the de-
cree of God (in Gen. viii. 22;) shall the
days of heaven be ; and so long shall the
heavens be over the earth. And under this,
eternal life was also figured. A like pro-
mise was for the kingdom of David, or of
Christ, that ' his throne should be as the
days of the heavens,' Ps. Ixxxix. 30.
Ver. 22. — This commandment,] The
Or. explaineth it, these commandments :
see the notes on Deut. v. 31. To cleave,]
That is, to continue fast united unto him and
his law, as is noted on Deut. x. 20.
Ver. 23.— Drive out,] According to
his former promise, in Exod. xxiii. 23, 27
— 31. But because Israel kept not God's
commandment, this promise was not fully
performed, Judg. ii. 1 — 3.
Ver. 24. — Shall tread,] The like pro-
mise is made after Moses' death to Israel
under Joshua their captain. Josh. i. 3; who
was a figure of our Lord Jesus Christ, by
whom this promise was fulfilled. The wil-
derness,] Of Paran, which was the southern
border of the land of Canaan. And Leba-
non,] A mountain which was the northern
i)ouiid. By and Lebanon, we may under-
stand ayid unto Lebanon, as the next words
manifest. Euphrates,] In Heb. Pherath,
this is called The River for excellency sake,
meaning the great liver, as Deut. i. 7 ; Gen.
XV. IS; and so the Gr. translateth it here.
It was the eastern border of their territories.
Uttermost sea,] Or, after sea, which the
Gr. and Chald. calleth the xvestern sea,
meaning the main oi- great sea toward the
going down of the sun, as is explained in
Josh. i. 4; which sea is said to be after or
behind them, because it was to the west, and
so their western bound. For the east is
counted the fore-part of the woild, the west
behind, the south on the right hand, Ps.
Ixxxix. 13; and the north on the left: all
which four parts are called by these names in
Job xxiii. S, 9. See this promise fulfilled
in 2 Chron. ix. 26.
Ver. 25.— Stand,] Or, set himself, that
is, resist or withstand you, as the Gr. trans-
lateth. So in Josh. i. 5. Fear,] Iu Gr.
trembling ; this was fulfilled before, Deut.
ii. 25; Ps. cv. 38; and after Josh. ii. II;
X. 10.
5 E B Here beginneth the forty-seventh
section or lecture of the law: see Gen. vi.
9.
Ver. 26.— I set,] Heb. / give : this
was, that they might take their choice of
either of these ; for so the phrase elsewhere
240
DEUTERONOMY,
blessing, if ye shall hearken unto the commandments of Jehovah
your God, which 1 command you this day. '^ And a curse, if ye
will not hearken unto the commandments of Jehovah your God,
but turn aside out of the way which I command you this day, to go
after other gods, which ye have not known,
^^ And it shall be, when Jehovah thy God hath brought thee
in unto the land whither thou goest, to possess it, that thou slialt
put the blessing upon mount Gerizim, and the curse upon mount
Ebal. ^° Are tliey not on tlie other side Jordan, by the way of the
going down of the sun, in the land of the Canaanite, wliich dwell-
eth in tlie plain over against Gilgal, beside the oaks of Moreh ?
" For ye are passing over Jordan, to go in to possess the land
which Jehovah your God giveth unto you, and ye shall possess it,
and dwell in it, ^^ And ye shall observe to do all the statutes, and
the judgments, wliich I set before your faces this day.
meaneth, Deut. xxx. 19 ; and so to mani-
fest, that if the curse or evil came upon them,
they caused it themselves.
Ver. 27. — If ye shall hearken,] Or,
that ye may hearken : but the Heb. Asher,
that, is sometimes used for if, as the Gr.
here traiislateth it, and in Lev. iv. 22. So
Asher iu 1 Kings viii. 31, is im, that is, if,
in 2 Chron. vi. 22.
Ver. 28. — After other gods,] In Gr.
to serve other gods, following other religions,
or divine services, which the Chald. calleth
the idols of the people. Sol. Jarchi observ-
eth from this place, that " whosoever com-
mitteth idolatry, he' tumeth aside from all
the way which was commanded to Israel :
hereupon they say, he that professeth idolatry,
is as if he denied the whole law.
Ver. 29. — Put the blessing,] Heb. ^/re
the blessing, tliat is, cause it to be pronounc-
ed upon mount Gerizim, The manner is
showed in Deut. xivii. ; where the law is
repeated and enlarged. A thing is said to
be given sometimes, when it is spoken or
pronounced with the mouth, as in Job xxxvi.
3; Deut. xiii. 1, 2. Upon mount geri-
zim,] Or, towards mount Gerizim, (which
the Gr. calleth Gerizein ;) so after, toivards
mount Ebal, (called in Gr. Gaibal.) For
the people stood ' half of them over against
mount Gerizim, and half of them over against
mount Ebal,' as is recorded in Josh. viii. 33.
And the Heb, gnat sometimes signifieth to-
wards a place, as iu Exod. ix. 32, ' towards
heaven.'
Ver. 30,— Are they not,] That is, lo
they are, speaking as of a thing well known.
See the notes on Gen. iv. 7. By the way,
Or, after (behind) the rvay of the going
down of the sun, that is, the way towards
the west, or sun-setting. Gilgal,] The place
where Israel was circumcised afterward in
Joshua's time. Josh. v. 9. Oaks of Mo-
reh,] Or, plains of Moreh, as the Chald.
expoundeth it ; which was a place by Se-
chem, where God first appeared to Abraham
after he came into the land of Canaan, and
there Abraham built an altar to the Lord,
Gen. xi). 6, 7. And that mount Gerizim,
was by Sechem, (in that part of the country
which after was called Samaria,) appeareth
in Judg. ix. 6, 7. And the Hebs. say, in
Talmud Bab. in Sotah, chap. vii. that Geri-
zim and Ebal were in Samaria. There on
mount Gerizim was the Samaritans' temple,
2 Mac. vi. 2; where they worshipped they
knew not what, John iv. 20, 22. See also
Josephus. Ar.tiq. 1. xi. c. 8. It seemeth
they took occasion of that superstition from
this law, thinking Gerizim to be a holy
place, because the blessings were pronounced
on it; and they called themselves, those ' that
belong to the blessed mount.' And there
have been of them in that place of late years,
as Benjamin in his Itinerario relateth, how
he saw the city in a valley, between the
mountains Gerizim and Ebal, wherein the
Samaritans dwelled, and did sacrifice there
on mount Gerizim, alleoing that which is
written in the law, ' and thou shall put the
blessing upon mount Gerizim.
CHAP. XI I.
241
CHAP. XII.
1, Places and monuments of idolatry are to be destroyed. 4. They
may not do so unto the Lord, hut must seek and keep the place of his
service, which lie himself should choose. 5, 11, 14. Thither all their
sacrifices a7id holy things must be brought. 12, 18. There they and
their families, and the Levites must eat, and rejoice. 15, 21. For civil
use they might kill and eat within their gates. 16, 23. Blood is forbid-
den to be eaten. 29. The manner of service which the Canaanites used,
may not be inquired after, nor the like things done unto the Lord, but
his commandments only.
' These are the statutes and the judgments which ye shall ob-
serve to do, in the land which Jehovah the God of thy fathers
giveth unto thee, to possess it all the days that ye live upon the
earth. ^ Destroying ye shall destroy all the places wherein the
nations wliich ye shall possess, served their gods, upon the high
mountains, and upon the hills, and under every green tree.
^ And ye shall break down their altars, and break their pillars,
and burn their groves with fire; and ye shall hew down the graven
images of their gods, and ye shall destroy the names of them out
Ver. 1, — Statutes,] Here Moses en-
tereth into the explication of the second com-
mandment, concerning the manner of God's
worship, when Israel should come into
Canaan; and proposeth in the xii. xiii. xiv.
XV. and xvi. chapters, statutes for the service
of God; and afterwards, 'judgments' for the
repressing of evils.
Ver. 2 — Destroying,] That is, ye shall
speedily and utterly destroy: as the Gr.
translateth, destroy with destruction. In
the Heb. canons it is said, " We are com-
manded to destroy the idol, and the minister-
ing vessels thereof, and whatsoever is made
for the same,' Deut. xii. 2. 'And in the
land of Israel we are commanded to perse-
cute it. But every place which we shall
subdue, we are to destroy every idol that is
therein, as it is written ' (in Deut. xii. 3,)
• and ye shall destroy the names of them out
of that place.' Maim, in Misneh, treatise
of idolatry, chap. vii. sect. 1. Places,] As
houses, high places, temples, and the like.
Hereupon ' the house of Baal,' 2 Kings x.
27, the ' high places ' which Solomon and
Jeroboam had built for idolatry, 2 Kings
xxiii. 13, 15, were destroyed. But if an
house were built for use, and idols afterwards
set up in it, the Heb. say, " When he had
brought in the idol into the house, so long as
it was there, the house was unlawful for any
use; when it was taken out, the house was
Vol. II. 2
lawful. Maim, treat, of idolatry, chap. viii.
sect. 4. Shall possess,] That is, shall
subdue and have dominion over them, as the
word often signifieth: see Lev. xxv. 45, 46;
Jer. xlix. 2; Ps. Ixxxii. 8. Gods,] That is,
as the Chald. explaineth it, idols ; there are
' gods (so called) many; but unto us there is
but one God,' I Cor. viii. 5, 6. Moun-
tains,] In such high places, all nations for
the most part used to serve their gods; into
which corruption Israel sometimes fell, 2
Kings xvii. 10, 11 ; Jer. iii. 6; Ez. xx. 28,
29; Hos. iv. 13.
Ver. 3. Pillars,] Or statutes, standing
images: of these see Ex. xxiii. 24; Lm.
xxvi. 1. Groves,] Which were wont to be
as temples unto the heathen, as is noted on
Ex. xxxiv. 13. See also the annot. on Deut.
vii. 5. Gods,] In Chald., images of their
idols. Names,] whether in speech (for the
name of other gods might not be heard out of
their mouths, Ex. xxiii. 13,) or imprinted in
books, graven on pillars, imposed on places, or
any other the like. So the Reubenites changed
the names of cities that carried idol names,
Num. xxxii. 38. As the beginning of true
religion is ' repentance from dead works,'
Heb. vi. 1, so in the constituting of God's
true service, Moses beginneth with the
abolishing of all idolatrous monuments;
'What agreement hath the temple of God with
idols?' 2 Cor. vi. 16.
H
242
DEUTERONOMY.
of that place. * Ye shall not do so unto Jehovah your God. * But
unto the place which Jehovah your God sliall choose out of all your
tribes, to put his name there, even unto his habitation shall ye seek,
and thitlier shalt thou come. « And tliither ye shall bring your
burnt-offerings, and your sacrifices, and your tithes, and the heavy
offering of your hand, and your vows, and your voluntary offer-
ings, and the firstlings of your herd, and of your flock. ' And
tliere ye shall eat before Jehovah your God, and ye shall rejoice in
all that ye put your liand unto, you and your houses, wlierem Je-
Ver. 4. — Not do so,] in any of the for-
mer particulars, or such like: as not to de-
stroy or do evil to God's sanctuary or syna-
gogues, Ps. Ixxiv. 3, 7, 8, nor to break down
his altars, 1 Kings xix. 10, nor to deface any
holy writings, or monuments of his name,
Jer. xxxvi." 23. The Hebs. say, " Whoso-
ever destroyeth any name of the holy pme
names, whereby the blessed God is called, is
by the law to be beaten ; for lo of idols he
saith, And thou shalt destroy the names of
them, &c. Thou shalt not do so to the Lord
thy God. He that takes away but one stone
(by way of destroying) from the altar, or from
the temple, or from any other part of the court,
is to be beaten. Likewise he that burneth any
of the wood of the sanctuary, &c. All the
holy scriptures and the expositions of them,
it is unlawful to burn any of them, or destroy
them with hand, except they he such as are
written by heretics, &c. But holy scriptures,
when they are old, are to be laid up." Maim,
in Jesudei hatorah, chap. vi. sect. I, 7, S.
VeR. 5. To PUT HIS NAME THERE,]
That is, to have it consecrated unto him, and
his divine service. Such was the tabernacle
of Moses, the temple of Solomon, the city
Jerusalem, after God had chosen it ; for of
them God said, ' My name shall be there,'
1 Kings viii. 29, and his ' name was called'
upon them, D.in. ix. IS, and ' put' there,
2 Kings xxi. 4, 9; 1 Kings xiv. 21. The
Chald. here expoundeth it, to cause his
Majesty (or divine presence) to dtvell there.
Now Christ hath abolished the earthly Jeru-
salem, and requireth worship ' in spirit and
truth' everywhere, John iv. 21, 23. Shall
YE SEEK,] For answers and oracles, which
from the mercy-seat, and by Urim and
Thummim, were given to the people. Num.
vij. 89; Exod. xxv. 22; Num. xxvii. 21.
All other places were forbidden ; as, ' Seek
not Bethel, nor enter into Gilgal,' &c. Amos
V. 5. Shalt thod come,] At all times,
when thou wilt ofl'er sacrifice. Lev. xvii. 8,
9, but three times in the year by express com-
mandment, Exod. xxiii. 14 — 17. And the
Lord promised to come unto them, and bless
them, Exod. xx. 24.
Ver. 6.' — Sacrifices,] Of all sorts, as
sin-offerings, peare-oflerings, and whatsoever
pertained to the altar. Sacrifices have their
name of slaughter, which were slain, offered,
and eaten before the Lord : the Chald. here
expoundeth it, the slaughter, {or sacrifice) of
your holy things. Tithes,] The tenth of
the herd and of the flock, whom both priests
and people were to bring and slay before the
Lord, and eat them in Jerusalem: whereof
see Lev. xxvii. 32, and the tithes of com,
&c. whereof see ver. 17, and Deut. xiv. 22,
23. Heave-offering of your hand,] The
Gr. translateth, the first fruits, and in ver.
11, the first-fruits of your hands : these are
the first-fruits spoken of in Deut. xxvi. ?,
&c. which with their hands they brought into
the sanctuary. See the annot. there. Vows,
AND YOUR VOLUNTARY OFFERINGS,] Such as
for God's blessings they willingly gave unto
him. The difference of these voluntary ob-
lations from vows, is showed on Lev. vii. 16.
Firstlings,] Which were given to the
priests, for them to eat, after the blood was
sprinkled, and the fat burned on the altar:
see Num. xviii. 15, 17.
Ver. 7. — Ye shall eat,] To wit, such
things as were lawful for the people to eat:
for all the things fore mentioned, they might
not eat. Some were for the priests to eat
before the Lord; some for the people. Re-
joice,] God is to be served with gladness,
Ps c. 1, 2, and the holy things of God might
not be eaten with mourning, Deut. xxvi. 14;
Hos. ix. 4. Ye put your hand,] Htb.
the putting to (or sending forth) of your
hand. This, though it may be applied to
that which they might take and eat, of the
lioly things, as in Gen. iii. 22, yet it seem-
eth to be more general, for all things that
they should do. and all blessings that they
should receive, as by comparing this phrase
in Deut. xv. 10; xxiii. 20; xxviii. 8, 20,
may appear. So after in ver. 18. Houses,]
That is, households, children and such like ;
as the Chald. expoundeth it, 7nen of your
houses; and so Moses explainetli it in ver.
12.
CHAP. XII.
243
hovah thy God hath blessed thee. ' Ye sliall not do after all things
which we do here this day, every man all that is right in liis own
eyes. ^ For ye are not come as yet unto the rest, and unto the in-
heritance which Jehovah thy God givethuiito thee. ""But ye shall
pass over Jordan, and dwell in the land which Jeliovali your God
giveth you to inherit, and he will give you rest from all your ene-
mies round about, and ye sliall dwell in confident safety. ^' And
there shall be a place which Jehovah your God shall choose, to
cause his name to dwell there ; thither shall ye bring all tliat I
command you, your burnt-offerings, and your sacrifices, your
tithes, and the heave-offering of your hand, and all the choice of
your vows which ye shall vow unto Jehovali, ^^ And ye shall re-
joice before Jehovah your God ; you, and your sons, and your
daughters, and your men-servants, and your women-servants, and
the Levite that is within your gates, forasmuch as lie hath no part
nor inheritance witli you. " Take heed to thyself, lest tliou offer
thy burnt- offerings in every place which thou shalt see. " But in
the place which Jehovah shall choose, in one of thy tribes, tiiere
thou shalt offer thy burnt- offerings, and there thou shalt do all th
r command thee.
Ver. 8. — Which we do,] The Gr. ex-
poundeth it, which ye do. Israel committed
idolatry in the wilderness, Acts vii. 42, 43.
Hwvbeit this Fpeech of Moses seemeth rather
to mean the true service of God, which was
not as yet perfected, neither could be in their
travels ; as it was after in Canaan. Right
IN HIS OWN EYES,] That is, which liketh or
pleaseth him: so the phrase meaneth, in 2
Sam. xix. 9; 1 Chron. xiii. 4, and is often
spoken of the corruption of men, as Judg.
xvii. 6; xxi. 25; unto which Moses opposeth
that which is right in the Lord's eyes. ver.
25, 28 ; chap. xiii. 18. ' There is a way
which is right before a man, and the end
thereof are the ways of death,' Prov. xiv. 12.
Ver. 9 — The rest,] In Chald., the
house (or place) of rest : meaning the land
of Canaan, and in special Jerusalem there,
1 Chron. xxiii. 25, where after their travels
and wars, the Lord gave rest unto his people,
as ver. 10, and 1 Kings viii. 56. But Da-
vid being there, speaketh of another rest,
which remaineth for the people of God, Ps.
xcv. 11, into which rest, we that believe do
enter, and cease from our own works, Heb.
iv. 3, S— 10.
VeS. 10. In CONFIDENT SAFETY,] Or,
in security ; it meaneth without fear, Judg.
viii. II; xviii. 7, and without danger of
evil, Ps. Ixxviii. 53. See the like promise
In Lev. XXV. 18, 19. This promise is ful-
filled in Christ, by whom we are delivered
out of the hand of our enemies, that we
might serve God without fear, Luke i. 74.
Ver. 11. — And therk shall be,] Or,
And it shall be that the place, &c. See
ver. 5. The choice,] That is, the best, or
fairest, as the Chald. translateth.
Ver. 12. — Yodr gates,] The Chald. ex-
plaineth it, your cities: so the Heb. text
sometime explaineth it self as is noted on
Exod. XX. 10. No part,] of the spoils or
inheritance in the division of the land, but
the Lord is his part and inheritance. See
Deut. X. 9; Num. xviii. 8 — 21.
Ver. 13. — Lest thou offer,] That is,
that thou offer not. This precept is often
and carefully urged, because the people were
prone to fall into the transgression of it, as
the histories of scripture manifest, 1 Kings
xii. 28, 29, 30; 2 Kings xvii. 9, 11. And
it taught men the unity of the faith of Christ,
and the band of love and peace, to be kept in
the heavenly Jerusalem, whither all people
should resort. Rev. xxi. 24 — 26.
Ver. 14. — That I command thee,]
The Gr. addeth, this day. So not the place
only, but all other things in God's service,
were to be according to the word of God, be-
cause ' the natural man ' (not regenerate by
God's word and Spirit,) 'receiveth not the
things of the spirit of God, neither can he
know them,' 1 Cor. ii. 14, and in the things
which he knoweth he corrupteth himself,
Rom. i. 21, and God would have obedienco
244
DEUTERONOMY.
'^ Notwithstanding, in all the desire of thy soul, thou maystslay
and eat flesh, according to the blessing of Jehovah thy God, which
he liath given to thee in all thy gates : the unclean and the clean
may eat thereof, as of the roe-buck, and as of the hart, '^ Only
the blood ye shall not eat, ye shall pour it upon the earth as water,
" Thou mayst not eat within thy gates, the tithe of thy corn, or of
thy new wine, or of thme oil, or the firstlings of thy herd, or of
thy flock, or any of thy vows which thou shalt vow, or thy vol-
untary offerings, or heave-offering of thine hand.
'^ But thou shalt eat it before Jehovah tliy God, in tlie place
which Jehovah thy God shall choose; thou, and thy son, and thy
daughter, and thy man-servant, and thy woman-servant, and tlie
Levite that is within thy gates ; and thou shalt rejoice before Je-
liovah thy God, in all that thou puttest thine hand unto. " Take
to his word, rather than sacrifice, 1 Sam.
XV. 22.
Ver. 15. — Notwithstanding,] Ov 07ily,
as the word signifieth in ver. 16, 26. It is
a liberty granted for civil things, but with a
limitation. In all the desire of thy
SOUL,] The Gr. translatetli, in all thy desire,
the soul being put for the whole person. It
meaneth, ' whatsoever thou, or thy soul de-
sireth. Mayst slay,] This word is the
same that is used for sacrificing, (which also
was with slaughter of the creature) but ap-
plied here, and often, to the slaying for ordi-
nary food. Of this the Heb. say, "It is
lawful to slay (for common food) in any place
without the court (of the sanctuary;) for they
slay in the court none but the holy things of
the altar only. But it is unlawful to slay
common things in the court, either cattle,
beast, or bird. And so it is said (in Deut, xii.
21.) 'If the place be far from thee, which
the Lord thy God shall choose, &c. then thou
shalt slay, &c. and eat within thy gates.'
Here thou art taughf, that they slay not flesh
for one's desire, but without the place which
the Lord hath chosen. And that which is
slain without the place, is lawful to be eaten
within all gates. But he that slayeth com-
mon things in the court, that flesh is pure,
and unlawful to be used ; but they bury it,"
&c. Maim. torn. 2, in Shechitah, chap. ii.
sect. 1, 2; To the blessing,] That is,
the liberality, or bounteous gift: so restrain-
ing all profuse riot, and keeping men within
the limits of their ability. Thy gates,] In
the Chald. thy cities: and so the Gr. in
every city. May eat,] Or shall eat. God
would have no difference of persons, nor of
places, nor of clean beasts, (as after foUow-
eth) lest there should grow any respect of
holiness in such civil things, which might
turn to superstition.
Ver. 16. — Only,] As the Gr. saith.
But the blood, to wit, of beasts, and of
fowls, Lev. vii. 26, this was absolutely for-
bidden even in civil diet ; the reason hereof
is noted on Lev. xvii. PonR it,] Or shed
it on the earth, and cover it with dust. Lev.
xvii. 13. See the annot. there.
Ver. 17. — Thou mayest not,] That is,
it is not permitted or lawful for thee, as the
Chald. explaineth it. Gates,] In the Gr.
and Chald., cities; so in ver. 18 — 21. The
second tithe which the owners did eat, was
holy, and might not be eaten but in the place
where God's sanctuary was: see the notes on
Deut. xiv. 22, 23. Heave-offering,] In
Gr., first fruits ; in Chald., the separation,
that is, the separated thing: see ver. 6.
Maim, in Blccurim (or treat, of first-fruits,)
chap. iii. sect. 3, saith, " The heave-offering
of thine hand is the first-fruits; and, the
priest that eateth of the first-fruits out of
Jerusalem, after that they are brought with-
in the walls, is by the law to be beaten; for
it is said. Thou mayest not eat within thy
gates," &c. See more on Deut. xxvi. 2, 4.
Ver. 19. — Lest thou forsake,] That
is, that thou forsake not, or neglect not,
either by erecting a new ministry, as did
Jeroboam, 2 Chron. xiii. 9, or by withhold-
ing thy offerings, the means of their liveli-
hood, which is in special here intended. So
in Neh, x. 39, we ' will not forsake the house
of our God ; where mention is made of
bringing up their offerings. The same sin
is called the spoiling of God, Mai. iii. 8.
See also Deut. xiv. 27. Upon thy land,]
The land of Canaan, out of which in spe-
cial, tithes, first-fruits, and the like were
to be paid. The Gr. translateth, all the
time that thou shalt live upon the land (or
cnrth.)
CHAP. XI I. 245
lieed to thyself, lest thou forsake the Levite, all thy days, upon thy
land,
^^ WJien Jehovah thy God shall enlarge thy border, as he hath
spoken unto thee, and thou shalt say, I will eat flesli, because thy
soul desireth to eat flesh ; in all the desire of thy soul tliou may est
eat flesh. " If the place which Jehovah thy God shall choose, to
put his name there, be far from thee, then thou shalt slay of thy
herd, and of thy flock, which Jehovah hatli given unto thee, as I
have commanded thee : and thou shalt eat within thy gates in all
the desire of thy soul, ^^ But, as the roe -buck and the hart is
eaten, so thou shalt eat it -. the unclean and the clean shall eat it
alike. ^^ Only be sure not to eat the blood, for the blood is the
soul, and thou shalt not eat the soul with the flesh. ^* Thou slialt
not eat it : thou shalt pour it on the earth as water. ^^ Thou shalt
not eat it, that it may be well with thee ; and with thy sons after
thee, wlien thou shalt do that which is right in the eyes of Jehovah.
^^ Only thy holy things whicli thou shalt have, and thy vows, thou
shalt take up, and go unto the place which Jehovah shall choose.
^' And thou shalt make thy burnt-offerings, the flesh and the blood,
upon tlie altar of Jehovah thy God ; and the blood of thy sacrifices
shall be poured out upon the altar of Jehovah thy God, and thou
shalt eat the flesh. ^* Observe and hear all these words which I
command thee, that it may be well with thee, and with thy sons
after thee for ever, wlien thou shalt do that which is good and right
in the eyes of Jehovah thy God.
^^ WJien Jehovah thy God shall cut off the nations from before
tliee, whitlier thou goest to possess them, and thou possessest them
and dwellest in their land. ^^ Take heed to thyself lest thou be
Veb. 20. — Because thy soul,] Or, as ric-ES,] To wit, peace-off'ei'i?igs, (or the ^esh
the Gr. translatethj if thy soul desireth. of them was eaten by the owners, Lev. vii.
Ver. 22. — As THE ROE-BUCK,] That is, 15. Upon the altar,] The Gr. trans-
as common and profane meats, without any lateth it, at the base (or foot) of the altar.
respect of holiness. So after, in Deut. xv. Ver. 28. — In the eyes,] Tliat is, as the
22, 23. Gr, and Chald. expound it, before the Lord.
Ver. 23.— Only BE sure,] Or, Ses/ro«^; Ver. 29. — To possess them,] Or, to
the Gr. translateth. Take heed strongly : it disinherit them; as the Chald. saith to cast
meaneth a full and firm purpose of heart, them out : the Gr. translateth, to inherit
not to eat it at any time. Of this law, see their land. God having given direction for
the notes on Lev. xvii. 10, &c. Is the the place of his worship, now proceedeth
SOUL,] Figuratively spoken, because, the soul with the things and manner of service which
(or life) is in the blood, as is expressed. Lev. they should perform unto him.
xvii. 11. Not eat the soul,] Because Ver. 30.— Lest thou be ensnared,]
God gave them that upon the altar, to make That is, deceived in thy mind, and so fall
an atonement for their souls. Lev. xvii. 11. into sin and destruction, by following their
12. religion. The Gr. translateth, that thou seek
Ver. 26. — Holy thlngs,] Ueh. holi- not to follow them. ^ee'E.y.oA.w.m.'S,'^. A%t\\e
ness : the Chald. applieth it to their tithes. nations were to be destroyed, so their idola-
Veb. 27. The flesh and the blood,] trous service was to be abolished, that none
Both of them were wholly brought to the of their customs should be retained in Israel,
altar, Lev. i. The Gr. translateth, the flesh How did,] Heb. How ivill, that is, how use
thou shalt offer upon the altar. Sacri- they to serve. Hereupon the Heb. say,
246
DEUTERONOMY.
ensnared after them, after tliat they be destroyed from before
thee, and lest thou mqivh-e after their gods, saying, How did these
nations serve their gods ? even so will I do likewise. ^' Tliou shalt
not do so unto Jehovah thy God ; for every abomination to Jeho-
vali whicli he liateth, have they done unto their gods ; for even
their sons and their daughters they have burnt in the fire to their
gods. ^^ Every word which I command you, that shall ye observe
to do : thou shalt not add unto it, neither shalt thou diminish from
it.
" thou mayest not inquire (or ask) concerning
the way of the service of an idol how it is,
although thou serve it not ; for this thing
occasioneth to turn after it, and to do as they
do." Maim, treat, of Idolatry, chap. ii. sect.
2. Will I do,] Not unto idols, but to the
Lord, as the next ver. manifesteth. So not
only the worship of false gods, but false or
idolatrous worship of the true God, is here
forbidden; and all imitation of idolaters is
condemned. So in Lev. xviii. 3.
Ver. 31. — Every abomination,] The
Chald. expoundeth, every thing that is
abominable before the Lord : in Gr. the
abominations tvhich the Lord hateth. To
THEIR GODS,] The Chald. expounds it, to
their idols. This one particular of burning
their children, is named, (all other being im-
plied,) because herein they showed most zeal
and love ; as Abraham for sacrificing his son
at God's commandment, is highly commend-
ed. Gen. xxii. 12; and Israel when they
would show themselves most studious to please
the Lord, inquired about giving ' the fruit
of their body for the sin of their soul,' Mic.
vi. 7; and sometimes practised this abomi-
nation, Ps. cvi.37, 38 ; Ezek. xxiii. 37, 39.
But God here eondemneth the most fervent
devotion of idolaters.
Ver, 32. — E\ery word,] Or thing ; in
Chald. every commandment. Hereby God
appointeth his own word and law, to be the
only rule of his service, without imitating the
customs of others, or devising any thing of
their own. So in Lev. xviii. 4 ; Deut. iv.
1,2.
CHAP. XIII.
1 . The prophet that enticeth to idolatry, though he give signs which
come to pass, must not he hearkened unto, hut put to death. 6. The
brother, child, wife, or friend, that enticeth to idolatry, must not he
hearTiencd unto, spared or concealed, hut stoned to death. 12. The city
that revolteth to serve other gods, after due iiiquiry, must he smitten
with the sword, men and heasts titterly destroyed, the spoils hurned,
the city ruined for ever, and none of that execrable thing reserved.
^ If there arise in the midst of thee a prophet, or a dreamer of
Ver. 1. — If there arise,] Or, when
there shall stand up ; by which word is sig-
nified the open and bold carriage of deceiv-
ers. Moses having from the first command-
ment taught the doctrine of one only God
whom we should in faith, love, and obedi-
ence have to be ours, and give ourselves to
him ; and from the second commandment,
taught the right way of serving this God,
according to his own word, doth now from
the third commandment, teach to beware of
the abuse of God's name and word unto va-
nity, heresy, or idolatry ; and so generally
warneth Israel to take heed lest they trans-
gressed the first and second commandments
by the breach of the third. In the widst
of thee,] Speaking to Israel, amongst whom
many false prophets did arise, 2 Pet. ii. 1.
Unto which danger all churches are subject,
as it is said, ' moreover of your ownselves
shall men arise, speaking perverse things.
Acts XX. 30. A prophet,] A public se-
ducer, touching whom he giveth warning
first, as afterwards of the private, in ver. o.
CHAP. XII r.
247
dreams, and lie give unto thee a sign or a wonder ; ' And the sign
cometli, or the wonder which he spake unto thee, saying, Let us
go after other gods which tliou liast not known and serve them :
^ Tliou shalt not hearken unto tlie words of tliat prophet, or unto
that dreamer of a dream ; for Jehovah your God tempteth you, to
know wlietlier you be tlie lovers of Jehovah your God, with all
your lieart, and with all your soul. ■• After Jehovah your God
shall ye walk, and him ye shall fear, and liis commandments shall
ye keep, and his voice ye shall obey, and him you shall serve, and
unto him shall ye cleave.
^ And that prophet, or that dreamer of a dream, shall be put to
death, because he hath spoken revolt against Jehovah your God,
which brouglit you forth out of tlie land of Egypt, and redeemed
tliee out of the Iiouse of servants, to thrust thee out of the way,
which Jehovah thy God commanded thee to walk therein : and
thou shalt put away the evil from the midst of thee.
&c. What a prophet signifieth is noted on
Gen. XX. 7 ; and Exod. vii. 1. Dreams,]
This was one of the ways by which prophecy
came of old unto men, Num. xii. C; Jer.
xxiii. 25, 28. By a prophet he seemeth to
denote the principal sort, such as saw visions;
by a dreamer, the inferior sort, that saw
things more obscurely. He give,] Either
by word and promise, or by action and ges-
ture, as 1 Kings xiii. 3 ; xxii. 1 1 ; Matt.
xii. 39, 40. Wonder,] Any miraculous or
supernatural thing, as Jaimes and Jambres
in appearance turned water into blood, Exod.
vii. 22.
Ver. 2. — Or the wonder,] Heb. and
the wonder : these are said to come, when
they are eflected or fulfilled: so Jer. xxviii.
9 ; Deut. xviii, 22. Saying,] Tiiat is, ajid
he say : as saying, in 1 Chron. xiii. 12, is ex-
pounded, and said in 2 Sam. vi. 9; so in 2
Kings xxii. 9, compared "ith 2 Chron. xxxiv.
16. After other gods ] The Gr. explaineth
it, and serve other gods ; which the Chald.
calleth, idols of the people. Thus the reli-
■!i on given of God by the hand of Moses, was
established against all opposition that alter
might arise, upon what pretence soever :
And so the faith taught by Christ and his
apostles was confirmed against the future
signs, and lying wonders of antichrist, 2
Thess. ii. 9, 10. The Hebs. say, " if there
stand up a prophet, and he doth great signs
and wonders, and seeketh to deny (or make
false) the prophecy of Moses, we may not
hearken unto him, but we know certainly,
that those signs are by enchantment and
sorcery. For the prophecy of Moses was not
by signs, &c., but with our eyes we saw, and
with our ears we heard as he did hear, &c.
Therefore the law saith, if the sign or won-
der come to pass, thou shalt not hearken to
the words of that prophet, (Deut. xiii.) for lo
he comi tl) unto thee with sign and wonder,
to make that false which thou hast seen with
thine eyes. And forasmuch as we believe
not ill a wonder, but because of the command-
ment which Moses commanded us ; how
should we receive this sign, which cometh to
make the prophecy of Moses false, which we
saw and heard ?" Maim. tom. in Jesude
hatorah, chap. viii. sect. 3, See also the
annot. on Exod. xix. 9.
Ver. 3. — That dreamer,] Or. the
dreamer of that dream; and so the Gr.
traiislateth it. God tempteth,] Or prov-
eth : see the notes on Gen. xxii. 1. But
there God himself immediately tempted Abra-
ham ; here mediately, and that by evil means
which he of his grace and wisdom ordereth
and disposeth for good to his people: as also
the apostle saith, ' there must be also here-
sies among you, that they which are approv-
ed may be made manifest among you,' 1
Cor. xi. 19.
Ver. 4. — After Jehovah,] The Chald.
saith, after the fear of the Lord your God.
Here the Lord and his commandments are
opposed to all other: so that after Jehovah,
meaneth after him only; as our Saviour ex-
poundeth a like speech. Matt. iv. 10; from
Deut. vi
Ver. 5 Spoken revolt,] Or, apostacy,
that is, spoken ivords to cause thee to revolt^
or turn away ; as the Gr. traiislateth, to
tna/ce thee to err from the Lord. Tin's
judgment of the false prophet (as all other
weighty matters) none but the high council
of seventy one elders might judge of, as the
Hebs. say, Talmud Bab. in Sanhedrin, chap.
i. ; and Maim, in Sanhedrin, chap. v. See
248
DEUTERONOMY.
^ If thy brother, the son of thy mother, or tliy son, or thy daugli-
ter, or the wife of thy bosom, or thy friend, which is as thine ow7i
soul, entice thee in secret, saying, Let us go and serve other gods,
which thou hast not known, thou nor thy fatliers. ' Of the gods
of the people which arc round about you, nigh unto thee, or far
off from tliee, from the one end of the earth, even unto the other
end of the earth. ** Tliou shalt not consent unto him, nor hearken
unto him, neither shall thine eye spare him ; neither shalt thou pity,
neither shalt thou conceal him. ^ But killing thou shalt kill him ;
thine liaud shall be first upon him, to put him to death ; and after-
the annot. on Num. xi. 30. The evil,]
Both person and work ; as the Chald. trans-
lateth, the evil doer : the Gr. the evil thing :
but in Deut. xvii. 7, the Gr. translateth, the
evil one ; which Paul approveth, using the
same words, in 1 Cor. v. 13.
Ver. 6. — Thy brother,] By nature, or
in the same faith and church: but the Gr.
addeth, thj/ brother on thi/ father's side, or on
ih?/ mother's. Son of thv mother,] Such
are dearest brethren, as the example of Jo-
seph and Benjamin showetii, Gen. xliii. 34 ;
xlv. 12, 14. Daughter,] Love and aflec-
tion descendeth from parents to children as
it were by inheritance ; and the daughter for
infirmity of sex, is most spared and pitied ;
but may not so be in this case. Of thy bo-
som,] The Gr. saith, which is in thy bosom.
As thine own soul,] Most dearly loved,
put therefore in the last place, for ' a friend
sticketh closer than a brother,' Prov. xviii.
24. And as man and wife are ' one flesh,'
Malt. xix. 6, so friends here are as one
so\il. Entice,] With motions, reasons, ex-
hortations ; the Gr. translateth exhort ; the
Chald. counsel. The Hebs. write ; " he
that eiiticeth any one of Israel whether man
or woman, he is to be stoned ; although nei.
ther the enticer nor the enticed hath wor-
shipped the idol, yet he dieth for teaching to
worship it. Whether the enticer be private
man, prophet, be the enticed one singular
person, man or woman, or a few persons, they
are to die by stoning. He that enticeth the
multitude of a city, he is a thruster away, and
is not called an enticer." Maim, treat, of
Idolatry, chap. v. sect. 1, 2. See after in
ver. ] 3. . Other gods,] In Chald. idols of
the people : so in ver. 7.
Ver. 7 — Unto the other end,] That
is, all the world over. Hereby God con-
denineth all the feigned religions throughout
the earth, as being gone astray from him:
and having made himself and his word known
unto Israel, would have them therein to
rest thiiir faith, without declining .to novel-
ties. ' We know that we are of God, and the
whole world lieth in wickedness,' 1 John v.
19.
Ver. 8. — Not consent,] Or, not affect,
have any liking or will unto him. From
which word the Hebs. gather, that " it is
unlawful for the enticed to love the enticer."
Maim, treat, of Idolatry, chap. v. sect. 4.
If he were drawn away by him, so that he
said, " go we and let us serve them, al-
though they had not as yet served, both of
them were to be stoned, the enticer and the
enticed." Ibid. sect. 5. Eye spare,] To
wit, from vengeance. See this phrase in
Gen. xlv. 20; Deut. vii. 16. Pity,] Or
use gentleness and indulgence, as Gen. xix.
16. Conceal him,] But bewray, and use
all means to bring him to liis punishment.
Therefore the Hebs. think, that the enticed per-
son was to take witnesses, to see if he would
entice before them: if he would not, then (they
say.) " it is commanded to lay privy wait
for him, and they lay wait for none that are
guilty of death by the law, but for this man.
And thus they do it: the enticed bringeth
two men, and sets them in a dark place, so
that they may see the enticer, and hear his
words, but he may not see them. Then he
saith to the enticer. Say what is it that you
said, &c. When he hath [spoken, the en-
ticed answereth, How shall we leave our God
which is in heaven, and go and serve stocks
and stones ? If he convert hereby, or hold
his peace, he is free: but if he say unto him,
thus are we bound to do, and thus it beseem-
eth us, then ihey that stood there aloof,
bring him to the judgment-hall, and they
stone him." Maim, treat, of Idolatry, chap.
V. sect. 3.
Ver. 9. — Shalt kill him,] By showing
the thing to the magistrate, who hath power
to kill him: therefore the Gr. translateth,
" showing thou shalt show concerning him."
Thine hand,] This is spoken to the accuser,
or first witness, who must cast the first stone
at him, Deut. xvii. 7. Of the manner of
stoning used in Israel, see the notes on Lev.
xxiv. 23.
CHAP. XIIL
219
wards the hand of all the people. '" And thou sshalt stone liim
with stones, and he shall die, because he hath sought to thrust thee
away from Jehovah thy God, wliich brought thee forth out of the
land of Egypt, out of the house of servants. '' And all Israel shall
hear and fear, and shall do no more as this evil thing in the midst
of thee.
^■- If thou shalt hear (say) in one of thy cities, which Jehovah
thy God giveth to thee, to dwell there, saying, '^ Certain men, the
sons of Belial, are gone out from tlie midst of thee, and have thrust
away the inhabitants of their city, saying, Let us go and serve
VeR, 10. To THRnST THEE AWAY FROM
Jehovah,] In Chald. to make thee to err
from the fear of the Lord, that is, to go
astray from liis true worship aid service, as
feaj- in Is. xxix. 13, is expounded worship in
Matt. XV. 9. Of servants,] In Gr. and
Chald. of servitude or bondage.
Ver. 11. — Shall do no more,] Heb.
shall not add to do as this evil word, that is,
any such evil thing as this is. For punish-
ment of transgressors is a mean to restrain
others from wickedness, and to make them
wise, Prov. xxi. 11. On the contrary, ' be-
cause sentence against an evil work is not
executed speedily, therefore the heart of the
sons of men is fully set in them to do evil,'
Eccl. viii. 11. See the like in Deut. xvii.
13. The Heb. gather from the words, "ail
Israel shall hear," &c., that a crier was to
proclaim before him unto all the cause of his
death ; and they note four sorts of evil
doers, before whom such proclamation was
made, " the rebellious elder, (Deut. xvii.
13;) the presumptuous false witness, (Deut.
xix. 19, 20 ;) the enticer to idolatry, (here
spoken of;) and the stubborn rebellious son,"
(Deut. xxi. IS, 21.) Maim. torn. 4, treat,
of rebels, chap. iii. sect. 8.
Ver. 12. — If thou shalt hear say in
ONE,] Or, tvhen thou shalt hear of one, that is,
of any one of thy cities. This is one of the
most severe laws, wherein God showeth his
jealousy and indignation against idolaters, to
the utter rooting out, not only of their per-
sons, but of their posterity, goods and city it-
self for ever. Of thy cities,] Of the cities
of Israel, which were God's people, against
whom only this law is given, if they should
be drawn to idolatry, and not against those
that were without. So of spiritual judgment
it is said, ' do not ye judge them that are
within ? But them that are without God
judgeth,' 1 Cor. v. 12, 13.
Ver. 13.— Sons of Belial,] That is,
wicked or mischievous persons, which the
Ciiald. interpreteth, sons of wickedness. Be-
lial (in Heb. Belijiagnal) is by interpreta-
VoL. II. ■ 2 1
tion, without profit, or vdthout yoke, that is,
lawless, rebellious, and wicked ; and this
name is given unto satan or antichrist, op-
posed unto Christ, in 2 Cor. vi. 15 ; and to
be sons of Belial, is to be addicted or given
over unto wickedness, as in 1 Sam. ii. 12 ;
Judg. xix. 22 ; 1 Kings xxi. 10. The like
is of a ' daughter of Belial,' 1 Sam. i. 16; and
' man of Belial,' 1 Sam. xxv. 25 ; and
sometimes the wicked are simply called Be-
lial, as in 2 Sam. xxiii. 6; Nah. i. 15 ; and
as it is here applied to persons, so is it also
to wicked things, words, or thoughts, as in
Deut. XV. 9. OoT FROM the midst of
THEE,] Or, from among you, speaking to
Israel, from whom such wicked persons might
in all ages go forth, as they did also from the
Christian churches, as it is said, ' they went
out from us, but they were not of us,' 1 John
ii. 19. And this their going out, argueth like-
wise their stubborn and presumptuous carriage
in their evil, which they did not in secret, but
as proclaiming war against the Lord. Have
THRUST away,] Or, have driven, have with-
drawn, to wit, out of the way, as was ex-
pressed in ver. 6 ; the Chald. expoundeth it,
have caused to err (or go astray :) and it
noteth the force and efficacy of such seducers;
as Jeroboam is said to have driven Israel
from following the Lord, 2 Kings xvii. 21.
See before on Deut. iv. 19. The inhabi-
tants,] This is spoken generally and indefi-
nitely: if all the inhabitants were seduced,
there is no doubt but the judgment following
was to be executed : the Hebs. also think, if
the greater part of the city were drawn away,
they all that were seduced, were to die, and
the city to be destroyed : but if the lesser part
only were withdrawn, then they were killed,
but the city itself was to be let stand, as is fur-
ther showed in the annot. following. Other
GODS,] In Chald. the idols of the people : so
here were two evils, the forsaking of the true
God, whom they had known, and the follow-
ing of other gods whom they had not known.
Of these the Lord saith by his prophet, • be
astonished, O ye heavens at this, and be hor-
250
DEUTERONOMY.
other gods which ye have not known : " Then shalt tliou enquire,
and slialt search, and shalt ask diligently ; and behold (if it he)
truth, the word certain, this abomination is done in tlie midst of
thee. '^ Smiting thou shalt smite the inhabitants of that city with
the edge of the sword, utterly destroying it, and all that is therein,
and the cattle tJiereof, with the edge of tJie sword. "^ And all the
spoil of it thou shalt gatJier into the midst of the street tliereof, and
shalt burn with fire the city and all tlie spoil thereof, every whit,
to Jehovah thy God : and it shall be an heap for ever, it shall not
be built again.
ribly afrairl, be very desolate, saith the Lord ;
for my people liave committed two evils, they
have forsaken me the fountain of living wa-
ters; they liave hewed them out cisterns,
broken cisterns, that can hold no water,' Jer.
ii. 12, 13.
Ver. 14. — Then shalt thou knquire,]
He speakeUi to Israel, and therein chiefly to
the rulers, whom it most concerned to try
out this case: and by these three, enquire,
search, ask, and that well or diligently, he
toaclieth what care should be had for finding
out the truth ; that this severe judgment
came not, upon any without their due demerit.
The Hcl)s. say, " they judge not a city
thrust away, but in the judgment hall of se-
venty-one (magistrates:) it is said (in Deut.
xvii. 5,) thou shalt bring forth that man or
that woman unto thy gate^^, and shalt stone
them, &c. Particular persons are killed by
the judges that are in every city; but the
multitude are not killed save by the great
synedrion. The great court do send, and
inquire, and search, till they know evidently
that all the city, or the most of it, is tlirust
away, and turned to idolatry. Afterward
they send two learned men, to admonish and
to conven them. If they convert and show
repentance, it is well ; but if they persist in
their folly, the synedrion do command all
Israel to go up against them to war : and they
do besiege them, and wage war against them,
until the city be broken up. When it is
broken up, forthwith they set for them many
courts of judgment, and do judge them:
whosoever hath two witnesses come against
him, that he served an idol, after they have
dispatched him, they put him ajiart. If all
the idolaters be found the lesser number, they
stone them to death, and the rest of the city
is delivered. If they be found the greater
number, they carry them up to the high court,
and give sentence there against them."
Maim, treat, of Idolatry, chap. iv. sect. 3, 6.
Ver. 15. — Smite the inhabitants,] The
Gr. saith, kill all the inhabitants with the
slaughter of the sword : which is to be under-
stood, if they be all found guilty: as they
say, " they kill with the sword all that have
served (the idol;) and smite every soul, men,
women, and children, if all (the city) be
thrust away. If the idolaters be found the
greater number, they smite all the little ones,
and women of the idolaters with the edge of
the swoid. And whether the whole, or the
most part, be thrust away, they stone to death
those that did thrust them away." Maim,
ibid. sect. 6. Utterly destroying,] With
a curse or execration: after the Gr. version,
anathematizing. Of such the Hebs. say,
" the men of the city drawn away (to idola-
try) have no part in the world to come, (that
is, in life eternal.") Talmud. Babyl. in
Sanhedrin, cap. Chekk. The cattle,]
And of " the cattle that is killed, it is for-
bidden to make any profit (or use of them,)
even of the ox that is stoned." Maim, in
Idolatry, chap. iv. sect. 13.
V^ER. 16. — All the spoil of it,] This
the Hebs. understand largely, whether they
be the goods of the idolaters, or of the other
that fell not unto idolatry: for so they write,
" the goods of the just men that are within
it, if they be the rest of the inhabitants of
that city, which are not drawn away with the
multitude, they are burnt with the general
spoil : forasmuch as they dwell therein their
goods perish. A company of passengers
from place to place, if they pass through a
city so drawn away, and be drawn away with
it; if they have continued in it thirty days,
they are killed with the sword, and their
goods perish ; if not, they are stoned to death,
and their goods are to their heirs. The
goods of the men of another city reserved
therein, are not burned, but returned to the
owners, for it is said, the spoil of it, and not
the spoil of their neighbours. The goods of
the wicked men of that city, which are re-
served in aiiother city, if they be gathered
together with it, are burnt in the general: if
not, they perish not, but are given to their
heirs, the holy things within it, such as are
sanctified for the altar, do die ; for the sacri-
CHAP. XIV.
251
" And there shall not cleave to thy hand ought of the cursed
thing, that Jehovah may turn from the burning of his anger, and
may give unto thee tender mercies, and may have tender mercy on
thee, and multiply thee, as he liath sworn unto thy fathers, *^ When
thou shalt obey the voice of Jehovah thy God, to keep all his
commandments, ^^hich I command thee this day, to do t\\?Lt which is
right in the eyes of Jehovah thy God.
fice of the wicked is an abomination. Things
sanctified to the maintenance of the temple,
are redeemed, and afterward burnt: for it is
said, The spoil of it, not the spoil of heaven.
The first-born, and the tithe that are per-
fect, are as the holy things of the altar, and
die: such as are blemished, are as the com-
mon cattle, and are killed, &c. The second
tithes, and the money of the second tithes,
and the holy scriptures that are within (the
city) aie laid up in store." Maim, in Idola-
try chap. iv. sect. 7, 9, 10, 15. Every
WHIT,] The Heb. Calil here used, is some-
time an tvhole lurnt-offering, Lev. xxvi.
32; Deut. xxxiii. 10. Hereupon the Heb.
say, "Whoso executeth judgment upon the
city drawn away (to idols) lo he oflereth the
burnt-offering Calil ; as it is written, 'Every
whit' (Calil to the Lord thy God: neither
that only, but turneth away burning anger
from Israel, (Deut. xiii. 17,) and bringeth a
blessing and mercies upon them. Maim, in
Idolatiy, chap. iv. sect. 16. An heap,] The
Gr. translateth, unmhabifed ; the Chald., a
desolate heap. The Heb. say, " Whosoever
buildeth it, is to be beaten: but it is lawful
to turn it into gardens or orchards ; for it is
said, It shall jiot be built again ; not built
for a city, as it was before. Maim, ibid.,
sect. 8. ■
Ver. 17. — Not cleave to thy hand,]
That is, thou shalt not make any profit or use
to thyself of any of the goods of the city.
Compare the example of Jericho, Josh. vi.
17, &c. and see the annot. on Deut. vii. 26.
From the burning,] The Chald. expound-
eth it, from the strength, the Gr., from the
icrath of his anger, which oftentimes is
kindled, not only against the sinners them-
selves, but all Israel for their sakes, as Josh,
vii. 1, 11, 12; xxii. 17, 18, 20.
Ver. 18. — Obey,] Or hearken to the
voice; in Chald., shall receive the word of
the Lord. That which is right in the
eyes,] Which the Gr. expoundetli, That
which is good and pleasing before the Lord.
CHAP. XIV.
1. God's children are not to disfigure themselves in mourning for the
dead. 3. Nor eat any abominable thing. 4. What may, and what may
not he eaten, of beasts ; 9- Of fishes. 11. Of fowls. 19. Creeping
things may not he eaten. 2\. Nor that which dieth of itself. 22. Tithes
to be eaten before the Lord. 24. Or (if the way be too long ) to be
turned into money, and it to he bestowed on things which they should eat
and drink with joy before the Lord. 27. The Levite may not he for-
saken. 28. The third year's tithe; for the Levite, stranger, fatherless,
and widow.
^ Ye are the sons of Jehovah your God : ye shall not cut your-
Ver. 1. — The sons of Jehovah,] Or,
sons to Jehovah: the Chald. translateth, so7is
before the Lord. Under the name sons, he
implieth daughters also, as is expressed in
Deut. xxxii. 19; 2 Cor. vi. IS. Moses here
entereth into precepts concerning the com-
muDion of tiie saints among tliemselves,
which should be holy ; who, as they must
abstain from false gods, so from communion
in the rites and ordinances of religion, with
the children of such. Christ is the Son of
God in nature, ' the Son of his love,' Col. i.
13. We in Christ are tho sons of God by
adoption, Rom. viii. 15, ' by faith in Christ,'
252
DEUTERONOMY.
selves, nor put baldness between your eyes, for the dead • * For
thou art an holy people to Jehovah thy God ; and Jehovah hatli
chosen thee to be unto him a people of peculiar treasure, above all
peoples which are upon the face of the earth.
^ Thou slialt not eat any abomination. ^ These are the beasts
which ye shall eat; tlie ox, the lamb of sheep, and the kid of
^ The hart, and the roe-buck, and the fallow-deer, and the
Gal. iii. 26. ' So many as are led by the
Spirit of God,' Rom. viii. 14, and are made
partakers of his love, as it is written ' Be-
hold what manner of love the Father hath
bestowed upon us, that we sljpuld be called
the children of God,' 1 John iii. 1. Not
cnT YOURSELVES,] As was the manner of
the heathens, especially in their sorrow, 1
Kings xviii. 28; Jer. xli. 5, and in particu-
lar, when their friends died, Jer. xvi. 6,
which thing is chiefly intended here. The
Chald. translateth, ye shall not make a
tumult. Because they are the children of
God, therefore they must walk in his fear,
1 Pet. i. 17, and purify themselves, ' even
as he is pure,' 1 John iii. 3, and bear all
accidents and afflictions that come upon them,
patiently; and forsake all heathenish cus-
toms, and not hurt their own bodies, which
are the temples ' of the Holy Spirit,' 1 Cor.
vi.l9. See the notes on Lev. xix. 28. The
Heb. say, that "Gedidah, the cutting here
spoken of, and Seritah, the incision, in Lev.
xix. 28, are one thing: and he that cutteth
himself for the dead, whether it be an in-
cision with his hand, or an incision with an
instrument, he is to be beaten." Maim,
treat, of idolatry, chap. xii. sect. 13. Pot
BALDNESS,] That is, make yourselves bald,
by shaving or plucking off the hair: which
they also used in mourning for the dead, Ezek.
vii. 18; xxvii. 31; Jer. xvi. 6; xlviii. 37.
See also Lev. xxi. 5; xix. 27. Between
YOUR EYES,] That is, on the fore part of
youi- head: as the Phylacteries which were
to be between their eyes, were worn on their
heads, as is noted on Exod. xiii. 9, 16. And
in Lev. xxi. 5, it is written, ' They shall not
make baldness upon their head. For the
DEAD,] This is an explanation of that which
elsewhere he saith ' for a soul,' Lev. xix. 28;
xxi. 1. The Heb. here say, "If your
father die, ye shall not cut yourselves, nor
make you bald, nor sorrow more than is
iTieet; for you are not fatherless, because you
have a Father who is great, living, and per-
manent, even the holy blessed God. But an
infidel, when his father dieth, hath no father
that can help him in time of need; for his
father which is left him is of wood, and his
mother of stone ; as it is written, saying to a
stock, Thou art my father; and to a stone.
Thou hast brought me forth, (Jer. ii. 27,)
therefore they weep and cut themselves and
make them bald. And further, because thou
art an holy people, therefore thou mayest not
deform thyself (or make thee ill-favoured.'')
Chazkuni on Deut. xiv. Yea, even the wise
among the heathens themselves, blamed this
folly in men, that mangled their bodies for
the dead, calling them, " Varia et detesta-
biliagenera lugendi,pedores,muliebres lacera-
tiones genarum, pectoris, foemorum, capitis
percussiones. Cic. Tusc. quaest. lib. 3.
Ver. 2. — Of peculiar treasure,] In
Gr., a peculiar people; iu Chald., a be-
loved people : see the annot. on Exod. xix.
6.
Ver. 3. — Any abomination,] This Sol.
Jarchi, and the Thargum called Jonathan,
well explain, "any thing that I have made
abominable to you (or put far from you.")
' For every creature of God is good,' 1 Tim.
iv. 4, and there is ' nothing common (or un-
clean) of itself,' Rom. xiv. 14, but by the or-
dinance of God, certain creatures, meats and
drinks were made unclean unto the Jews,
yet not for ever, but ' imposed upon them
until the time of reformation,' Heb. ix. 10.
And this law taught them holiness, iu ab-
staining from the impure communion with
the wicked. Acts x. 13, 17, 20, 28. See
the annot. on Lev. xi. The Hebs. saw this
mystery; for Baal Hatturim on this place
noteth, " Next unto these words, For thou art
an holy people, &c. he saith. Thou shalt not
eat any abomination; meain"ng, that they
should not be commixed with infidels, for in-
fidels are like unto beasts.
Ver. 4. — Kid of goats,] Or the lamb of
goats : the Heb. Seh, is either a young
sheep, or a young goat, as Exod. xii. 4, 5,
and by naming the lamb he meaneth all the
breed of these beasts, young or old ; as the
son of man, is used for any man generally,
old or young, Ps. cxliv. 3 ; Job xxv. 6.
Ver. 5.— Hart,] In Heb., ^jal, a wild
beast well known, whose female is called an
hind, Gen. xlix. 21, light of foot, 2 Sam.
xxii. 34, bringing forth her young with great
sorrow. Job xxxix. 1 — 3. Such were meat
at Solomon's table, 1 Kings iv. 23. Roe-
CHAP. XIV.
253
wild-goat, and pygarg, and the wild-ox, and the chamois ; ^ x\nd
every beast that parteth the hoof, and cleaveth asunder the cleft of
two hoofs, that cheweth the end among the beasts, tliat ye shall
eat. ^ But this ye shall not eat, of them that cliew the cud, or of
them that part the cloven hoof; the camel, and the hare, and the
conie, because they chew the cud, but they part not the hoof, they
shall be unclean unto you. * And the swine, because lie parteth
the hoof, and cheweth not the cud, he shall be unclean unto you : of
their flesh ye shall not eat, and their carcass ye shall not touch.
^ These ye sliall eat of, all tliat are in the waters, all tliat hath
BUCK,] Hebr. Tscbi, of the pleasantness or
beauty of this beast; in Chald., Tab/a; in
Gr. Dorcas: (whereupon the "oman named
in Syriac, Talitha, Acts ix. 36, is by inter-
pretation, Dorcas; in English a roe:) this
beast is very swift, 2 Sam. ii. 18; I Chron.
xii. 8; Song viii. 14, eaten also at Solomon's
table, 1 Kings iv. 23. F.ali.ow-deer,] Or
tvild-ox, bugle, or huffel: in Heb. jach-
mur, (a word not found, but here and in 1
Kings iv. 23.) the Gr. translateth it bou-
balos, that is, the bnff, biiffel, or wild ox,
which somewhat resembleth our common ox,
but is of another kind, larger, black, and
more fierce. The Chald. and Arabic retain
the Heb. name Jachmura, which some Hebs.
say, is a beast like unto a great goat. Some
late expositors make it a beast like an ass;
as an ass in Heb. is called Chatnor.
Wjld-goat,] In Heb. Acco, a word not
found but in this one place: of it some think
the Lat. Alee (by putting in the letter I) is
derived, which we call the elk; a beast
somewhat like a fallow-deer. The Gr. trans-
lateth it Tragelaphos, that is, a goat-hart,
which is in part like a goat and a hart: such
are found in Arabia. The best Heb. expo-
sitors say, it is the " wild-goat or rock-goat,"
so named of climbing the rocks. It is a
beast of another kind than the common goat ;
for be it wild or tame, the beast is the same.
PvGARG,] So the Gr. and old Lat. version
translate the Heb. Dishon, here only used:
which the Chald. calleth Rema, of highness.
The pygarg is a wild beast like a fallow-
deer, or roe-buck. Wii.d-ox,] Or, xvild-
bull: so both Onkelos and Jonathan, the
Chald. paraphrast, do translate the Heb. Teo,
used only here, and in Is. li. 20, where it is
called To. The Gr. translateth it Oryx,
which is a beast like a goat. The Arabic
iiameth it Tajetal. Chamois,] This name
is borrowed of the French, as being a beast
like a wild goat. The Heb. name is Zetner,
the Arabic Zirapha ; both have the signifi-
cation of cutting. The Gr. translateth it
Cumelopardalis, which is a word compounded
of the camel and the pantheress. The
Chald. calleth it Ditsa, which is a kind of
roe. These seven sorts of beasts, and three
of cattle, are all to be understood of several
kinds, (as the scripture giveth them every one
a several name) and are not to be distin-
guished by their wildness, or tameness, but by
their different nature; for as the Heb. say,
"the wild ox, and the (ox) fatted in the stall,
these are of the kind of the ox." Maim,
treat, of forbidden meats, chap. i. sect. S.
And the scripture confirmeth this, as when
he saith of David, ' He sacrificed oxen and
fatlings,' 2 Sam. vi. 13, that is, oxen fed in
the pastures, and fatted in the stall. More-
over they say, that there are no other cattle
or beasts in the world, lawful to be eaten,
save these ten kinds, rehearsed in the law ;
they and the kinds of them, as is noted on
Lev. xiv. 3. And further, they have this
saying, ' Though all these (ten kinds) are law-
ful to be eaten; yet we must put a difference
between the clean cattle, and the clean beasts.
For the beasts, their fat is lawful (to be eaten)
and their blood must be covered: [Lev. xvii.
13,] but clean cattle their fat is unlawful to
be eaten, [Lev. vii. 23,] and there is no
charge to cover their blood.' Maim, treat, of
"forbidden meats," chap. i. sect. 9.
Ver. G. — That cheweth,] Understand,
a7id that cheweth, (as the Gr. addeth the
word and) for it must do both, else it was
not clean. And here, because the former
beasts may be unknown by their names, (as is
to be seen by the variety of interpretations,)
God giveth two general signs to know a clean
beast by, the ' parting of the hoof in twain,
and the chewing of the cud:' of which, see
the aimot. on Lev. xi. 3.
Ver. 7. — Camel,] Of this and the rest
that follow, see the notes on Lev. xi. 4 — 7,
and of the exception, how in cases of neces-
sity unclean meats might be eaten, it is there
spoken. They chew,] Or, ^vtry of them
cheweth,
Ver. 9. — In the waters,] Whether in
the seas, or ?w the rivers, Lev. xi. 9. Fin
and scale,] In Gr. and Chald., Jins and
scales: see the annot. on Lev. xi. 9, &c.
254
DEUTERONOMY.
fin and scale shall ye eat. '" And all that hatJi not fin and scale,
ye shall not eat, it shall be unclean unto you. " Every clean bird
ye sliall eat. '' But these «/•« they of whicli ye shall not eat: the
eagle, and ossifrage, and tlie osprey : '^ And the vulture, and the
kite, and the glede, after her kind ; " And every raven after his
kind: '* And the owl, and the night-hawk, and the sea-gull, and
the hawk after his kind: '^ And the great owl, and the little owl,
and the red-shank : " And the pelican, and tlie gier-eagle, and the
cormorant : '^ And the stork, and the heron after her kind,
and the lapwing, and the bat : "* And every creeping thing that
flietli, it shall be unclean unto you : tliey shall not be eaten.
'^° Every clean fowl ye shall eat. Ye shall not eat of any carcass ;
tlioii shalt give it unto tlie stranger that is in tliy gates, that lie
may eat it ; or thou tnayest sell it unto an alien ; for thou art an
lioly people unto Jehovah thy God. *' Thou shalt not seethe a kid
in his mother's milk.
Ver. 10. — Unclean,] And so an abomi-
nation, as is said in Lev. xi. 10, 11, that
their flesh might not be eaten, nor their car-
casses touched, as before in ver. 8.
Ver. 12. — Eagle,] Of this, and the rest
that follow, see the annot. on Lev. xi. 13, &c.
Ver. J3. — Vulture,] Called liere in
Heb., Raa/i, of seeing; in Lev. xi. 14,
Daah of flying. Chazkuni here saith,
" Raah and Daah are one, and it is called
Raah, because it seeth much." Jonathan in
his Thai'gum calleth it, "the white Dajetha,"
according to the name in Lev. xi. and On-
kelos nameth it Bath canphu, that is,
daughter of wing. Glede,] A kind of
kite or puttock, in Heb. Dajah : tins is not
mentioned in Lev. xi. (see the annot. there
on ver, 14,) The Gr. calleth it Iciinos, tiiat
is, a glede, or /cite.
Ver. 15. — Owl,] Or yoxmg owl, or
young ostrich : see the notes on Lev. xi.
16, for this and the rest that follow.
Ver. 19. — That flieth,] Or, of the
fl^'f'ff/owl : in Gr., all the creeping things
of foii'ls ; which Jonathan, Solomon Jarchi,
and others, expound of, flies, bees, hornets,
and all such like : see Lev. xi. 20.
Ver. 20. — Clean fowls,] Or, clean fly-
ing things J implying the kinds of locusts,
which were lawful to be eaten, Lev. xi. 21,
22.
Ver. 21. — Any carcass,] The flesh of a
clean beast or fowl, that either dietli alone, or
is not orderly slain: see the annot. on Lev.
xvii. 15. The stranger,] Not the pro-
selyte, or stranger joined to the church, for
such were bound to keep the whole law, and
this in special. Lev. xvii. 15, but as both
the Chald. paraphrases expound it, the 7/ncir-
cumcised stranger that is in thy cities ; and
the Gr. , the sojourner that is in thy cities.
Of three sorts of strangers, see the notes on
Exod. xii. 43, 45, 48. Tliis stranger here
spoken of, the Hebs. call Gertoshal, that is,
the stranger inhabitant (or sojourner:
in Gr. Paroikos :) and they describe him
thus; "Geitoshab is an heathen, who takes
upon him that he will serve no idol, with the
residue of the commandments which were
commanded to the sons of Noah, [whereof
see the notes on Gen. ix. 4,] but he is not
circumcised nor baptized. Such an one
they (the Israelites) do receive, and he is of
the saints of the nations of the world. And
why is he called Toshah (an inhabitant ?) be-
cause it is lawful for us to let him inhabit
amongst us in the land of Israel." Maim,
torn. 2, in Issurei Biah, chap. xiv. sect. 7.
Of such, they held that they might be 'n
the state of salvation, as they confess else-
where. " The saints of the nations of the
world, they have a portion in the world
that is to come (in life eternal)." Maim.
treat, of repentance, chap. iii. sect. 5. Sell
IT UNTO AN alien,] Or, sell thou it to a
foreigner; in Cliald., to a son of the people ;
an heathen that dwelt not in the land of
Israel. An holy people,] And therefore
are to show forth holiness in obeying all the
commandments of the Lord, though imposed
but for a time, and as shadows of bttter things.
For ' meats, and drinks, and divers wash
ings, and carnal ordinances, were imposed on
the Jews, until the time of reformation,'
Heb. ix. 10. But now it is said, ' Let no
man judge you in meat or in drink, &c.
which are a shadow of things to come, but
the body is of Christ' Col. ii. 16, 17. Not
CHAP. XIV.
255
^ Tithing thou shalt tithe all the revenue of thy seed, that the
field bringeth forth, year % year. ^^ And thou shalt eat before
Jehovah tliy God, in the place which lie shall choose, to cause his
SEETHE A KID,] Tliis law is twice given be-
fore, in Exod. xxiii. 19; xxxiv. 26, see the
annot. there. Under the name of a kid, the
Heb. understand a lamb also, and calf,
or other beast: and by seething, they im]ilv
also eating, or making any profit or use of
flesh so boiled. The Chald. translateth, thou
shalt not eat flesh with milk. ^
Ver. 22. — Tithing THOU shalt tithe,]
That is, shalt in any wise, carefully, faith-
fully separate the tithe; meaning the second
tithe which themselves were to eat, ver. 23,
for there was a first tithe which was given
' to the Levites,' out of which the Levites
paid a tenth part again to the priests, Num.
xviii. 24—28 ; Neh. x. 37, 38. Then of
that which remained, the owner separated a
second tithe, which themselves did eat before
the Lord, the first and second year: in the
third year it was given to the Levites, and
to the poor, Deut. xiv. 28, 29. In the
fourth and fifth years it was eaten again by
the owners, and in the sixth year was given
to the poor. The seventh year was a rest
and Sabbath to the land, then all things were
common, Exod. xxiii. 10, 11. And this
course they were constantly to follow in
Israel. Hereof it is written by the Heb,
thus; "After that they have separated the
first tithe, every year they separate a second
tithe; Deut. xiv. 22, and in the third year,
and in the sixth they separate the tithe of the
poor, instead of the second tithe. In the
first (day) of Tisri (or September,) is the be-
ginning of the year for the tithe of corn, and
of pulse, and of herbs: and wheresoever the
beginning of the year is mentioned, it is the
first of Tisii. Aud the fifteenth of Shebat
[that is, the eleventh month which we call
January,] is the beginning of the year for
the tithes of trees, (fruit.)" Maim. torn, in
Maaser sheni (or treat, of the second tithe,)
chap. i. sect. I, 2. See also the annot. on
Lev. xxvii. 30, &c. All the revenue,]
Or, all the income, that is, fruits or increase
which are gathered and brought in for food,
the reason of the name appeareth in 2 Sam.
ix. 10, thou shalt 'till the land for him, and
thou shalt bring in (the fruit-) that thy mas-
ter's son may have food to eat.' The Heb.
say, " All man's meat that is kept, which
groweth out of the ground, owcth an heave-
olfering: and it is commanded to separate out
of it, the first-fruits for the priests, &c-. and
likewise the tithes." Maim, in Trumoth,
chap. ii. sect. 1. And whereas the scripture
sometimes spcaketh of ' revenue sometime of
corn,' (as after in ver. 23,) sometime of a
morsel of bread, (as in Judg. xix. 5,) they
say, the grain, " when it is eared, is called
(Tebuali) revenue, everywheie ; and after
that it is threshed and fanned, it is called
(Dagan) corn ; and when it is ground,
kneaded, and baked, it is called (Path) a mor-
sel, or bread." Maim, in Beracolh, chap,
iii. sect. 1. That the field bringeth
forth,] Or, that cometh out of the field ; in
Gr., the generation or increase of thy field.
Year by year,] So the Gr. also interprelelh
the Heb. phrase, year year, which is else-
where written, year by year, Neh. x. 35,
and Jonathan in his Thargum explaineth it,
*' every year and year: whereto he addeth,
and not the fruits of (one) year, with the
fruits of another year:" meaning, that they
must separate their tithes yearly, and not put
two years' tithe into one.
Ver. 23. — Shalt eat,] In Gr., shall
eat it: speaking of the tithe which the
owners should eat: and so Jonathan in his
Thargum saith, " Ye shall eat the second
tithe before the Lord." Before Jehovah,]
The tithes which were given to the priests
they might eat ' in every place,' Num. xviii.
31, this second tithe was holy, and might
not be eaten, but where God's sanctuary was;
as within Jerusalem when the temple was
there built. " The second tithe is eaten by
the owneif, within the walls of Jerusalem,
(Deut. xiv. 23,) "Whosoever eateth so much
as an olive of the second tithe, or driuketh of
it the fourth part (of a log) of wine, without
the wall of Jerusalem, is to beaten, as it is
written (in Deut. xii. 17,) thou mayest not
eat within thy gates, the tithe of thy corn, or
of thy wine, or of thine oil, &c. and he is to
be beaten for every one in particular: there-
fore if he eat of them all three without the
wall, he is beaten three times." Maim, in
Maaser sheni, chap. ii. sect. 1, 5. This is
meant (they say) if he eat thereof without
the walls of Jerusalem, after it is once
brought in thither; "But if he eat of it,
before it cometh within the wall of Jerusa-
lem, he is chastised with stripes," ibid. sect.
6. Of beating, see Deut. xxv. 2, 3, and of
the holy manner of eating it, see Deut. xxvi.
14. His name,] In Chald., his divine
presence, (Shecinah,) whereby God's presence
with his church in Chiist, and by his Spirit,
is meant: see the notes on Exod. xxxiv. 9.
Firstlings,] These were given to the priests,
Num. xviii. 15; Neh. x. 36, who had
many other gifts, of which, some might not
256
DEUTERONOMY.
name to dwell tliere, the tithe of thy corn, of thy new wine, and of
thy new oil, and the firstlings of thy herd, and of thy flock, that
tlion mayest learn to fear Jehovah thy God, all days. ^^ And if
tlie way be too much for thee, that tliou art not able to carry it,
because the place is far from thee, which Jehovali tliy God sliall
choose to set his name there, when Jehovah thy God liath blessed
thee ; ^^ Then shalt thou turn it into money, and bind up the money
in thine hand, and shalt go unto the place which Jehovah thy God
shall choose. ^'' And thou shalt give the money, for all that thy
be eaten but in the rourt of the sanctuary;
some (of which number these firstlings were,)
might not be eaten but in the holy city: and
some miglit be eaten everywhere. See the
annot. on Num. xviii. To Fear,] This is
the end of this ordinance, that the people
might be inured with the fear, religion, and
service of God: (lor /ear is sometime used
generally for God's worship. Is. xxix. 13.
with JNIalt. XV. 8, 9.) And this fear they
learned both by the action itself, eating the
tithe of all their fruits, with joy and thank-
fulness to him that so blessed their land and
labours, the tenth whereof they consecrated
unto him: and by beholding the other holy
things, and religious actions, performed by all
Israel at their solemn feasts. In this latter
sense Chazkuni here expoundeth it thus ;
" That when thou goest up to the feast, to
eat thy second tithe, and shalt see the priests
in their service, and the Levites in their
singing, and the Is-aelites in their standing,
and the Synedrion (or magistrates) sitting
and judging the judgments of Israel, and the
doctors teaching; (for from thence doctrine
went forth unto all Israel,) thou mayest learn
to fear the Lord thy God.
Ver. 24. — Too MUCH FOR THEE,] That
is, as the Gr. explaineth it, he far away
from thee. To carry it,] In Gr., to
carry them, meaning the tithes fore-men-
tioned. Hath blessed thee,] That is,
hath given thee so great an inciease, that the
tenth of them is more than tliou canst carry
to the place of God's sanctuary.
Ver. 25. — Turn it,] Or sell it for
money : Heb., give it for silver ; which the
Gr. trauslateth, sell them for silver. Of
this the Heb. have these ordinances; "He
that will redeem the fruits of the second
tithe, redeenieth them by their price (or
worth) and saith, Lo this money is instead of
these fruits, &c. and he carrieth the money
up to Jerusalem. He that redeemeth his
second tithe, blesseth God for the redemption
theieof. When they redeem it, it is not by
the name of tithe, but by the name of com-
mon (or profane) things: and they say, 'How
much are these common fruits woith; though
all d6 know that they are tithes.' They re-
deem not the tithe fruits, but with silver; and
they redeem them not with silver uncoined,
but with silver stamped, which hath some
figure or writing upon it: and if he redeem
it with a wedge of silver, or the like, he doth
nothing. He may not redeem it with money
which is not current at that time, and in that
place. Neither may he redeem it with money
which is not in his own power; as it is writ-
ten, ' Thou shalt bind up the money in thine
hand.' He that redeemeth his second tithe
before he have separated it; as if he say,
' The second lithe of these fruits be redeemed
with this money; he saith not anything,
seeing he hath not set out the tithe.' But if
he have set them out, and then say, the second
tithe which is in the north, or in the south,
be common (or profane) for this money; lo
then it is redeemed. When they redeem
the second tithe, it must be with the worth
thereof, and not by guess, but exactly, by the
measure, or by the weight thereof and so
they give the price. If the price be known,
he may redeem it by the mouth of one; but
if it be not known, as if the wine begin to
be sour, or the fruits to be rotten, &c. he is
to redeem it by the mouth of three chapmen.
They may not carry the tithe fruit-; from ojie
place to another, to redeem them there."
Maim, in Maasar shetii, chap. iv. And
BIND ui>,] Tlie Gr. saith, and shalt take the
money in thine hands.
Ver. 2G — Thy soul asketh of thee,]
In Gr., thy soul desireth; by soul, meaning
appetite or lust after meat or drink, as in Ps.
Ixxviii. 28, tliey asked ' meat for their soul.'
They might not bestow the money on other
things, than for food or anointing, as the Hebs.
declare it thus; " He may not take for the
money of the tithe, ought save man's meat,
which groweth out of the earth, or which is
nourished by that which groweth out of the
earth; as the particulars expressed iu the law,
oxen, sheep, wine, or strong drink. There-
fore they may not buy with the tithe money
water or salt, &c. because they grow not out
of the ground. Honey, eggs, and milk, are
as oxen, and sheep; for though tliey grow
CHAP. XIV
257
soul desireth, for oxen, or for sheep, or for wine, or for strong
drink, or for whatsoever thy soul asketh of thee: and thou sha^t
eat there before Jehovah tliy God ; and thou shalt rejoice, thou and
thine house. " And the Levite which is witliin thy gates, thou
shalt not forsake him, for he hath no part nor inlieritance with
thee.
^^ At the end of three years thou slialt bring forth all the tithe
of thy revenue in that year, and shalt lay it up within thy gates.
'^^ x\nd the Levite, because he liath no part nor inheritance with
thee, and the stranger and the fatherless, and the widow which
not out of the earth, yet are they proceeded
of them which are nourished from the earth.
Likewise, they buy not a beast with the
tithe money out of Jerusalem." Maim, in
Maaser sheni, chap. vii. sect. 3, 4, 5, 16.
And thine house,] In Chald., the men of
thine house; meaning such as were clean,
the unclean might not by the law, Deut.
xxvi, 14. " Whoso eateth of the second
tithe, in his uncleanness, is to be beaten."
Maim, in Maaser sheni chap. iii. sect. 1.
Ver. 27.— Thy gates,] In Gr. and
ChvilA., thy cities : so in ver. 28. Not for-
s.AKE HIM,] That is, not neglect him, but
minister sufficient for him also to eat, drink
and rejoice; seeing he hath no land of his
own, to supply this unto him: see Deut. xii.
19. And this here seemeth not to be meant
only of the first tithe, commanded to be
given unto the Levites, Num. xviii., but of
communicating also these second tithes with
them, to rejoice together, as may be gathered
by the law following, ver. 29.
Ver. 28. — At the end of three
YEARS,] In Gr. Jfter three years: but it
is meant in the tliird year, to wit, of the
seventh or Sabbath year; and so again in the
sixth year, for every third year is meant.
Therefore in Deut. xxvi. 12, it is written,
' In the third year.' All the tithe,] The
Hebs. \\Tite, " After a man hath reaped the
seed of the earth, or gathered the fruits of
the trees, and ended the work thereof; he
separateth out of it one of fifty; and this is
called ' The great heave-offering (or first-
fruits) and it is given to the priest:' and of
this is spoken in Deut. xviii. 4. Afterward
he separateth out of the remainder, one of
ten; and that is called the first tithe; and he
giveth it to the Levites: and this is mention-
ed in Num. xviii. 24. After this he sepa-
rateth out the residue, one of ten, and that
is called the second tithe: and it is for the
owners, and they eat it in Jerusalem: and
this is spoken of in Lev. xxvii. 30, 31, and
Deut. xiv. 22. According to this order do
they separate in the first year of the seven, and
Vol. ir 2
in the second, and in the fourth, and in the
fifth. But in the third, and in the sixth of
the seven, after they have separated the first
tithe, he separateth out of the remainder, an-
other tithe, and giveth it to the poor, and
that is called the tithe of the poor. And
these two years there is no second tithe but
the tithe of the poor, and that is spoken of in
Deut. xiv. 28; xxvi. 12. The year of re-
lease [which is the seventh year] is all free ;
and there is in it no heave-offering, nor tithes
at all, either first or second, or tithe of the
poor." Maim. tom. 3, in Mattanoth,
gnanijim, chap. i. sect. 2 — 5. Thy gates,]
In Gr. and Chald. thy cities : implying cities,
suburbs, and fields about them; but not out
of the land ; as the Hebs. say, "They may
not carry out of the land, for it is said. With-
in thy gates; and (in Deut, xxvi. 12.) That
they may eat within thy gates." Maim, in
Mattanoth, chap. vi. sect. 17.
Ver. 29.— The Levite,] He was to have
all the first tithe. Num. xviii. 24, and of
that do the Heb. understand this, and not of
the second tithe: as Sol. Jarchi here saith,
"The Levite (shall come) and take the first
tithe: and the stranger and the fatherless,
and they shall take the second tithe, for it is
for the poor of this year." And Chazkuni
saith, " In the third year, the first tithe is
for the Levite, and the second tithe is to be
divided unto the poor." See the notes on
Num. xviii. Shall eat and be satis-
fied,] Or, eat a7id have their Jill. They
were not bound to eat it in Jerusalem, as the
second tithe of the former two years; but
might eat it within any of their gates. About
the distribution of this tithe, they had these
orders: " The owner of the field, when poor
folk pass by him, and he have there the tithe
of the poor, he giveth to every poor body that
passeth by him, so much of that tithe as may
satisfy him, accoiding to Deut. xiv. 29. How-
much is that? If it be of wheat, he give?;
him not less than half a kab: if of barley,
not less than a kab: of rye, not le?s ihan a
kab: of figs, not less than five and tu'enty
258
DEUTERONOMY.
are witliin thy gai;es, shall come, and shall eat and be satisfied j
tliat Jehovah thy God may bless thee, in all the work of thine
hand, wliich thou slialt do.
shekels' weight: of wine, not less than half a
log: of oil, not less than a quarter (of a log,)
&c. And if he give him of any other fruits,
it is not less than that he may sell, and buy
with the price thereof two meals' meat. If
there be many poor, and he have not enough
to give unto ^\q\y one according to the mea-
sure, then he setteth (the tithe) before them,
and they part it among themselves. With
the second tithe they may not pay debts, or
wages; nor redeem captives with it, nor give
alms thereof," &c. Maim, in Mattanoth
gnan. chap. vi. In all the work.] That
if, ail the works, as the Gr. and CLald. ex-
plain it; or, in every work. This manner of
speech, ' that he may bless, thee,' is a promise,
and he will bless thee, (as ' Judge not, that
ye be not judged,' Matt. vii. 1, meaneth,
' and ye shall not be judged,' Luke vi. 37,)
and it showeth how ' godliness is profitable
unto all things, having promise of the life that
now is, and of that which is to come, 1 Tim.
iv. 8. Unto such duties as these, aud to
works of mercy, there are often annexed
promises of blessing in the scriptures, Prov.
iii. 9, 10. Ezek. xliv. 30; Mai. iii. 10, 11 ;
2 Cor. ix. 6—10.
CHAP. XV^
1 . The seventh year, a year of release for the poor. 7. Unto the
poor, men must lend freely, and give; the seventh year must he no let '
thereof. 12. An Hebrew servant must be set free in the seventh year,
and liberally rewarded. 16. If he will not go out free, his ear must be
bored, and he is a servant for ever. 19. All firstlings males of the cat-
tle, are to be sanctified unto the Lord, and eaten before him; 21. Ex-
cept it have a blemish, then is it to be eaten by any, in any place :
23. But not the blood.
' At the end of seven years tliou shalt make a release. ^ And
tills is the manner of the release ; that every creditor that lendeth
Ver. 1. — At the end of seven years,]
Hereby seemeth properly to be meant accord-
ing to the old Lat. version. In the seventh
year ,• as in Deut. xiv 2S. ' At the end of
three years,' meaneth 'in the third year;'
and in Jer. xxxiv. 14, it is said, ' At the
end of seven years, let ye go eveiy man his
brother,' &c. that is, as thereafter followeth,
' when he hath served thee six years;' and
Moses here in Deut. xv. 12, explaineth it,
•in the seventh year:' and the Gr. interpre-
ters translate that place of Jeremiah, "At
the end of seven years, thus, when six years
are fulfilled." So here, ' the end of seven
years,' is the seventh year, which is the end
or last of the seven: and as servants were to
be released in the beginning of the seventh
year, when they had fully served six; so
Aben Ezra (upon this place) expoundeth this
remi.-sion of debts to be at the " beginning
of the year." Nevertheles some of the
Hib. expositors take it otherwise, saying,
" The seventh (year) releaseth not debts of
money, but at the end thereof, as it is said
(in Deut. xv. 1.) At the end of seven years,
&c. And there he saith (in Deut. xxxi.
10,) At the end of seven years, in the so-
lemnity of the year of release, in the feast
of tabernacles. What is (meant) there? after
(seven years;) so the forgiveness of money
is after seven (years.) Therefore he that
lendeth to his neighbour in the seventh year
itself, may require his debt all the year; but
when the sun is set in the night of New-year's
day, at the going out of the seventh year,
the debt is lost." Maim, in Misneh, torn,
3. treat, of the *" release and jubilee," chap
ix. sect. 4. This seventh year is that spokeu
of in Exod. xxiii. 11, and Lev. xxv. 4,
which was a Sabbath and rest for the land,
that it might not be tilled; and a year of
releasing debts, figuring the year of grace,
the acceptable year of the Lord, which Christ
preached, by whom we have obtained of Gud
CHAP. XV.
259
ought unto his neighbour ; do release it : he shall not exact of his
neighbour, and of his brother, because he hath proclaimed a re-
lease to Jehovah. ^ Of a foreigner thou mayest exact it : but that
release of our debts, that is, the forgiveness of
our sins, Luke iv. 18, 19; Matt. vi. 12;
Luke xi. 4, and are taught also to forgive, if
we have ought against any ; that our Fathei'
also which is in heaven, may forgive us our
trespasses, Mark xi. 25, that we be kind one
to another, tender-hearted, forgiving one an-
other, even as God for Christ's sake liath
forgiven iis, Eph. iv. 32; Col. iii. 12, 13.
See the annot. on Lev. xxv. A release,]
Or, a remission, or intermission, called in
Heh. Shemittah, in Gr. Aphesis, that is,
forgiveness, or remission : the word which
the New Testament useth for ' forgiveness of
sins, Mark i. 4; Matt. xxvi. 28, whereof
this release of debts was a shadow. And the
word is likewise used in Exod. xxiii. 11,
where speech is of the land, that it should be
let rest, or intermitted from tillage, which
was but for that seventh year only: wherefore
it cannot be gathered from this word, that
the remission of debts here commanded, was
to be for ever, but might be an intermission
only for the seventh year, wherein was neither
sowing, nor reaping, nor other works of hus-
bandry, so that the poor had not such means
to pay their debts, as in other years. How-
beit, the Heb. for the most part hold the re-
mission to be perpetual, and therefore have
their limitations for some debts and debtors,
as after shall be showed.
Ver. 2. — The Manner,] Heb. iAe worthy
which the Gr. expoundeth, the ordinance
(or commandment) of the release. Everv
CREDITOR,] Heb., every master (or owner)
of the lending of his hand, that is, of the
thing lent with his hand: which seemeth to
imply money, and the like, and that which is
a man's own, whereof he hath power, as to
lend, so to remit. It may also be interpret-
ed " every master of the exaction of his hand,
which he may exact of his neighbour, do re-
lease it;'' that is, every creditor that hath
right to exact (the debt) with his hand, do
release that which he might exact. The Gr.
expounds it thus; " Thou shalt forgive every
proper debt (or every debt of thine own)
which thy neighbour oweth thee." Chaz-
kuni here observeth, that the release is of
things lent, not of things taken by robbery,
or of things committed of trust to be kept.
Not exact,] Or, not urgently exact, m Gr.,
not ask, (or require:) which the Hebs. un-
derstand both of exacting the debt, and an
oath concerning it, as some ca-ses might re-
quire. " The seventh year releaseth an oath,
as it is said, Thou shalt not exact; not at all ;
neither to pay, nor to swear; meaning, an
oath before the judges, &c. But an oath of
them that have a thing to keep, or for part-
nership, or the like; wherein if he confess,
he must pay; in such case he sweareth, after
the (year oQ release." Maim, in treat, of
the release, chap. ix. sect. 6, 7. And of
HIS Brother,] That is, of such a neighbour
as is his brother in the faith ; to except the
stranger, as in ver. 3. So and is often
used for explanation, as " I mean, or that is
to say:" see the notes on Gen. xiii. 15. Be-
cause HE HATH PROCLAIMED,] Or, " when
he (that is, God by the magistrate) hath pro-
claimed, or because it is called a release."
Thargum Jonathan expoundeth it of a pro-
clamation by the magistrate?. To Jehovah,]
meaning, to his honour, and by his command-
ment. The Chald. translateth, before the
Lord : the Gr. to the Lord thy God.
Ver. 3. — Of a foreigner,] Whom the
Chald. calleth " a son of the people," mean-
ing an heathen. Exact,] The Gr. addeth,
require whatsoever things are thine ivith him.
Thine hand shall release,] Which the
Greek explaineth thus, btU to thy brother thou
shalt make a release {or forgiveness) of thy debt.
In this the Hebs. (which hold the release to be
for ever) have their limitations. They say, the
seventh year releaseth a debt though it be
lent upon a bill which secureth the debt by
goods; but if he took assurance by land,
when he lent it, then it releaseth not. Also,
he that lends to his neighbour, and setteth
him an appointed time of ten years, he re-
leaseth not (in the seventh.) He that lends
unto his neighbour, and conditioneth with
him, that the seventh year shall not release
him, he must notwithstanding release, for he
cannot frustrate the right of the seventh year.
If he condition with him, not to release that
particular debt in the seventh year, the con.
dition standeth; for that man hath bound
himself in his goods, whereas the law hath
not bound him. Mulcts (or forfeits) for en-
forcing, or for enticing a maid, or for bring-
ing an evil name, &c. are not released. He
that lends upon a pawn, releaseth not, if the
debt be equivalent with the pawn: but if it
be more, the overplus is released. If the
judges have given sentence (at law) and
written, " Thou, such an one, art bound to
pay this man thus and thus, he releaseth not,
ibr this is not in the nature of a thing lent.
These and the like cautions Maimony show-
eth in his said treat, of the release and jubilee,"
chap. ix. Of some of these there is a ques-
260
DEUTERONOMY.
which is thine, with thy brother, thine hand shall release. ^ Only,
that there be not in thee a needy man ; for Jeliovah blessing will
bless thee in the land wliich Jeliovah thy God giveth to thee^r an
inheritance, to possess it. ^ Only, if hearkening thou wilt hearken
unto the voice of Jehovah thy God, to observe to do all his com-
mandment which I command thee this day. ^ For Jehovah thy God
blesseth thee as he hath spoken unto thee, and thou shalt lend unto
many nations ; but thou shalt not borrow ; and thou shalt rule
over many nations, and they shall not rule over thee.
^ If there shall be in thee a needy man, of one of thy brethren,
in any of thy gates, in thy land which Jehovah thy God giveth
unto thee, tliou shalt not make strong thine heart, nor shut thine
liand from tliy brother the needy man. ^ But opening thou shalt
open thine hand unto him, and lending thou shalt lend him enough
for his want, that which is wanting unto him. ' Beware of thyself,
lest there be a thought in thine heart of Belial, saying, The seventli
tion to be made whether they be agreeable
to the law of God here given, especially if it
be understood but of an intermission of the
debt for the seventh year only.
Veb. 4. — Only that there be not,]
Or, to the e7id that there be not : it showeth
the reason of the former law of release, that
there might not be through exacting of debts,
any man brought to extreme poverty. In
thee,] In the midst of thee, O Israel, or,
among you : so again in ver. 7. A needy
MAN,] This word noteth a depth of poverty,
and hath the name Ebjon, of wishing or de-
siring things that may relieve his wants.
Blessing will bless the,] That is, will
surely bless thee much; so that thou shalt
not lose by it, if thou perform this duty to
thy poor brother. The Gr. explaineth it,
for this thing the Lord's blessing will bless
thee.
Ver. 6.' — Blesseth thee,] Or, hath
blessed thee, that is, will surely bless thee ; a
promise spoken of as already done. Thou
SHALT lend,] God will so bless thee, that
thou shalt have enough to lend, and shalt not
need to borrow: so it is explained in Deut.
xxviii. 12. Rule over many,] As other-
wise, so particularly by lending unto them,
being richer than they; for, ' The rich ruleth
over the poor, and the borrower is servant to
the man that lendeth,' Prov. xxii. 7; compare
alsoPs. xswii. 2J, 26.
Ver. 7. — Any of thy gates,] Or, one
of thy gates: which the Gr. and Chald. ex-
pound cities. Not make strong,] That is
nut hardeti thine heart ; for so these phrases
do one open another; as in Exod. iv. 21; vii.
.'i. The Gr. expoundeth it, " not turn away
tliine heart :" the apostle calleth it a ' .-hut-
ting up of the bowels ' (of compassion) from
him tiiat hath need, 1 John iii. 17. Shut
thine hand,] That is, abstain from giving :
contrary to the opening of the hand, in ver. 8.
Ver. 8. — Open thine hand.] That is, be
bountiful and give: so again in ver. 11. Thus
it is said of God, ' Thou openest thine hand,
they are filled with good,' Ps. civ. 2S; cxlv.
16. Our Saviour saith, ' Do good, and lend,
hoping for nothing again; and your reward
shall be great, and ye shall be the children of
the Most High; for he is kind unto the un-
thankful, and to the evil. Be ye therefore
merciful, as your Father also is merciful,'
Luke vi. 35, 36.
Ver. 9.— a thought,] Heb. a word;
used generally for any thi?ig or thought: the
Gr. saith, a hidden tvord, or seciet thing.
In thy heart,] Or with thy heart. Of
Belial,] That is, of wickedness ; see Deut.
xiii. 13. This is to be referred unto the
former, a icord (or) thought of Belial: as
they are joined in Ps. ci. 3; xli. 9, that is,
a wicked thing (or) thought in thy heart and
so the Gr. explaineth it, an unlaxiful thing.
Some refer it to the latter, the heart; as if
he should say, a thought in thy luicked heart.
Thine eye be evil,] Hereby is meant the
manifestation of a covetous aflection, as is
after showed by the efiect, and thuu givest
not unto him ; and proceedeth frum an ' evil
heart,' ver. 10, for the eye declareth what is
in the mind. This Solomon tcacheth by the
contrary, saying, ' He that hath a good eye,
shall be blessed, for he giveth of his bread to
the poor,' Prov. xxii. 9, whereto agreeth that
speech in Eccl. xxxv. 8. ' Give the Lord
his honour, with a good eye, and diminish
not the first-fruits of thine hands.' But an
CHAP. XV.
261
yar is near the year of release ; and thine eye be evil against thy
brotlier the needy man, and thou givest not unto him, and he cry
against thee unto Jehovah, and it be sin unto thee. ^" Giving thou
shalt give unto him, and thine heart shall not be evil when thou
givest unto him, because that for this thing Jehovah thy God will
bless thee in all thy works, and in all that thou puttest thine hand
unto, " For the needy shall not cease out of the land: therefore I
do command thee, saying. Opening thou shalt open thine hand to
Ihy brotlier, to thy poor afflicted, and to thy needy in thy land.
^" If thy brother an Hebrew, or an Hebrewess, be sold unto thee,
and serve tliee six years, then in the seventh year thou shalt send
evil eye signifieth envy and povetousness, as,
• Kat thou not the bread of him that hath an
evii eye,' Prov. xxiii. 6, and, 'Is thine eye
evil, because I am good?' Matt. xx. 15, and
Christ saith, that an evil eye proceedeth
' from within, out of the heart of men,' Mark
vii. 21, 22. It be sin unto thee,] Or,
sin in thee, that is, a great sin, for which
thou shalt be condemned, as is showed in
Matt. XXV. 41, 42, 45. Thus sin is used
sundry times for a most sinful and damnable
action; as, 'The thought of foolishness,'
(that is, of the fool) ' is sin,' Prov. xxiv. 9,
and, ' If I had not done among them the
works which none other man did, they had not
had sin,' John xv. 24, see also James iv. 17.
And this sin is the greater, and the sooner
punished, when the poor, for want of release,
do cry unto God,
Ver. 10. — Giving thou shalt give,]
That is, ' In anywise give, and that freely,
bountifully,' &c. So in ver. 11, 'opening
thou shalt open ' thine hand. Thine he.'VRT
SHALL NOT BE EVIL,] Or, let not thine heart
be evil, that is, grudge not, grieve not, nor
distrust the providence of God: so the Gr.
translatetli, thou shalt not be grieved in thy
heart. This is spoken of the heart, because
a pretence of lil)erality is sometimes made
without a good heart, as is showed in Prov.
xxiii. 6, 7. Hereupon it is said, ' Every
man according as he purposeth in his heart,'
(so let him give:) 'not of grief, or of neces-
sity; for God loveth a cheerful giver,' 2 Cor.
ix, 7. Will bless thee,] And conse-
quently will enrich thee; for, ' the blessing of
the Lord it maketh lich,' Prov. x. 22. Other
blessings also are implied, for he saith, ' If
thou draw out thy soul to the hungry, and
satisfy the afflicted soul; then shall thy light
rise in obscurity, and thy darkness shall be as
the noon day, and the Lord will guide thee
continually, and satisfy thy soul in droughts,
and make fat thy bones ; and thou shalt be
like a watered garden, and like a spring of
water, whose waters fail not, Is. Iviii. 10, II.
Ver. 11. — Not cease out of the
LAND,] Or, from the midst of (that is, from
within) the land. Though God is able abun-
dantly to supply all men's wants, yet sufler-
eth he some to have need, as for other causes,
so to make trial of the love and compassion
of his people to their poor brethren. ' Ye
have the poor with you always ; and when-
soever ye will, ye may do them good,' Mark
xiv. 7.
Ver. 12,— An Hebrew, or an Heb-
rewess,] That is, as the Chald. expoundeth
it, a son of Israel, or a daughter of Israel;
for the Israelites were called Hebrews, Exod.
ii. 6, afterward (when the other tribes were
fallen from God, and the tribe of Judah abode
in the truth, Hos. xi, 12,) they were called
Jews, Jer, xxxiv. 9; Ezra v. 5. vi. 7, 8,
&c, Esth. iv. 7; ix. 1, Sold unto thee,]
Of the selling of the Hebs,, see the law fore-
given in Exod. xxi. 2 — 11; Lev. xxv.
S9 — 55. The Heb. expositors understand
this law here given, for him that was sold by
the magistrate, according to Exod. xxii. 3,
and not for such as sold themselves. Maim,
treat, of Servants, chap. iii. sect. 12, but it
seemeth by the words of Moses, and by Jer.
xxxiv,, to extend further. In the seventh
YEAR,] To wit, from the time of his sale ;
for this is not the seventh year, the year of
release fore spoken of in ver. 1, 2, 9; see the
annot. on Exod. xxi. 2. Send him Oct free,]
Or, let him, go out a free man : This was not
an intermission of service for the seventh
year only, but a full release for ever; where-
fore God blameth the Jews in Zedekiah's days,
who had released their servants, and after-
ward caused them to return, and brought
them into subjection and servitude again,
Jer. xxxiv. 14 — 16, &c. Neither was this
release to be purchased by the servants of
their friends, but was for nothing, Exod. xxi.
2. This sabbath, or seventh year, figured
the acceptable year, the time of grace by
Christ, who releaseth freely by his gospel.
such as were the servants of sin and Satan,
262
DEUTERONOMY.
liim out free from thee. '^ And when thou sendest him out free
from thee, thou shalt not send him out empty. " Furnishing thou
shalt furnisli him out of thy flock, and out of thy floor, and out
of thy wine-press ; of that wherewith Jehovah thy God hath
blessed tliee, thou shalt give unto him, '^ And thou shalt remem-
ber that thou wast a servant in tlie land of Egypt, and Jehovah thy
God redeemed thee ; therefore I do command tliee this thing to day.
'^ And it shall be, if he say unto thee, I will not go out from thee,
because he loveth thee and thine house, because he is well with tliee ;
" Then thou shalt take an awl, and shalt thrust it in his ear, and
in tlie door, and he shall be unto tliee a servant for ever ; and also
unto thy woman-servant thou shalt do likewise. '* It shall not be
liard in tliine eyes when thou sendest him out free from thee, for
the double of the hire of an hired servant, he hath served thee six
years : and Jehovah thy God will bless tliee in all that thou doest.
Is. Ixi. 1, 2; Luke iv. 18, 19; Rom. vi.
12—14; iii. 24; Heb. ii. 14, 15; John viii.
32— -36.
Ver. 14. — Furnishing thou shalt fur-
nish HIM,] That is, in any case furnish him,
and that liberally, or adorn him as with a
chain ; from whence the similitude is here
taken: that as crowns and chains were signs
of honour and dignity, Dan. v. 29, so the
master should honourably reward his brother
for his service, and not turn him out as a
vagabond. He was sold for extreme poverty,
Exod. xxii. 3; Lev. xxv. 39, and if he
should be turned away empty, he might either
be forced to return into servitude, (from
which God would free his people, because
they were his servants. Lev. xxv. 42, 55,)
or be driven to steal, Prov. xxx. 9, or to beg,
or live in misery. Thy floor,] Thy com:
by these three, flesh, bread and wine he was
sufficiently provided for his present liveli-
hood, and that of the best. Thy God hath
BLESSED THEE,] So implying other things
besides those fore-mentioned, and giving a
reason of this precept from the blessing of
God upon the master, which also often
cometh by means of the servant's diligent and
faithful service, who therefore ought not to be
sent away empty. Gen. xxx. 27, 30 ; xxxi.
6, 38, 40, 42. For the quantity, the law
appointeth hot how much the master should
give his servant at his departure: the Hebs.
gather from Exod. xxi. 32, that he might
not give him " less than the worth of thirty
shekels, whether it were of one kind (of the
things furementioned) or of many." Maim,
treat, .of servants, chap. iii. sect. 14.
Ver. 16 — Thine house,] That is, thine
hi.nseluiUl, wife, children, servants; as the
Ciiald. .'■iiith, the men of thine house. He is
well,] Is well used, and to his contentment.
What the Hebs. gather from these words, is
noted on Lev. xxv. 40.
Ver. 17. — Thou shalt take an awl,]
This was to be done by th knowledge of the
magistrates also, Exod. xxi. 6, see the an-
not. there. In his ear, and in the door,]
So fastening his ear to the door, as the Gr.
version here explaineth it; to signify, that
he yielded himself as a perpetual servant in
his master's house. A servant for ever,]
That is, till the year of jubilee ; or, all the
days of his master's life: see the notes on
Exod. xxi. 6. Thou shalt do likewise,]
To furnish her liberally when she goeth out
of thy service, as ver. 14, and (as some think)
to bore her ear for a perpetual servant, if she
will not go out free at the end of six years.
But the Hebs. understand it of the former
only, and hold that a woman was not to be
bored in the ear. Maim, in Servants, chap,
iii. sect. 13. Of maid-servants, see the law
in Exod. xxi. 7 — H.
Ver. 18. — It shall not be hard,] Or,
Let it be not hard, that is, seem hard unto
thee, and grieve thee, that thou must so furnish
him with thy goods when thou lettest him go.
The DOUBLE,] \nChM.,tivo for one. The
hire of an hired servant,] That is, he
hath been double the worth of an hired ser-
vant to thee, that he hath served thee six
years. The reason of this speech some think
to be, because of the hard service which he
hath done, above the service of an hireling,
as in Luke xvii. 7—9. But by the law Heb.
servants might not be used like slaves, but
like hired servants. Lev. xxv. 39, 40.
Therefore others understand it in respect of
the time, that an hired servant might not be
hired longer than three years, (as in Is. xvi)
CHAP. XVL
263
'^ Every firstling whicli shall be born of thy herd and of thy
flock, the male thou shalt sanctify unto Jehovah thy God : thou shalt
not serve with the firstling of thy bullock, nor shear the firstling
of thy flock. ^" Thou shalt eat it before Jehovah thy God, year
by year, in the place wliicli Jehovah shall choose, thou and thine
house. '■*' And if there be in it a blemisli, lame, or blind, any evil
blemish, thou shalt not sacrifice it unto Jehovah tliy God. ^^ TJiou
shalt eat it withm thy gates, the unclean and the clean {person)
together, as the roe buck, and as the hart, ^^ Only the blood
thereof thou shalt not eat, thou shalt pour it upon the earth, as
water.
14, ' within three years, as the years of an
hireling,' &c.) whereas this servant had
served six years. But tliere is nc \a.vf given
of God, that a man might not be hired for
longer time than three years ; and there is
the like phrase in speech of one year, Is. xxi.
10. Others think it to be in respect of his
condition, that he was sold for a servant, and
so bound to his master, and could not be free
when he would.
Ver. 19. — Of thy herd,] Or in (ihatis,
among) thy herd, and in thy flock ; meaning
ot beeves, sheep, and goats. After the laws
that concern the poor and the servants of
Israel, lie now repeateth a law which concern-
ed the release of his ministers the priests
that served the Lord, and his people Israel.
Shall sanctify,] That is, shall separate as
holy unto the Lord : the ground of this law
was because God smote all the first-born of
Egypt, from man to beast, but spared the
Israelites; therefore he commanded them (in
perpetual memory of that benefit) to sanctify
all their first-born males unto him. See
Exod. xiii. 2, U— 15. Not serve,] That
is, as the Gr. explaineth it, 7iot to do any work
therewith ; as to plough, tread out the corn,
or any other like. Because these beasts
were the Lord's, he forbiddethmen to use them
as their own, for any work, service, or profit
to themselves. So the Hebs. hold the law by
inference, to concern all other holy things,
as well as the firstlings ; and that for trans-
gressing this charge, men were to be beaten.
Maim. tom. 3, in Megnilah, chap. 1, sect.
Ver. 20. — TnoiT shalt eat it,] This is
not meant of the owner, but spoken to tlie
priest, unto whom God gave all the firstlings
of Israel, Num. i. 15, 17, 18. See the aa<
not. there. Year by year,] Every firstling
in his year, and not defer the eating of it till
the year following. Shall choose,] To put
his name, and place his sanctuary there: see
Deut. xii. 5, 6. Thine house,] Thy family;
in Chald., the men of thy house.
Ver. 21. — Lame or blind,] Understand,
if the bea^^t be lame or blind, or any other-
wise blemished. The firstlings were to be
killed, their blood and fat brought to the altar,
their flesh eaten by the priests, as is noted on
Num. xviii. 17, but no blemished thing might
come to the altar, by the law, in Lev. xxii.
IS — 22, therefore not the firstlings that had
blemish on them.
Ver. 22. — Thou shalt eat it,] Speak-
ing to the priest, to whom the firstlings were
given for their livelihood: see Num. xvili.
17. Within thy gates,] In Gr. and
Chald., within thy cities, that is, in any of
their common habitations. As the roe-buck,]
That is, as ordinary meat wherein is no
holiness. So in Deut. xii. 22.
Ver. 23. — The blood,] Because it is
the soul, or life, and was for atonement of
their souls upon the altar, therefore no blood
of beast or fowl might be eaten : see Deut.
xii. 23, and Lev. xvii. 11, 12.
CHAP. XVI.
\.A repetition of the law touching the feast of the passover, and of
unleavened bread : 9- Of meeJcs or pentecost : 13. Of booths or taber-
nacles. 16. Every male must appear, and offer according to the gift of
his hand, at these three feasts. 18. Of ordaining judges, and doing
justice. 21. Groves and pillars are forbidden.
264
D E U T E R O X O M Y.
' Observe tlie month of Abib, and keep the passover nnto Je-
hovah thy God : for in the month of Abib, Jehovah thy God
brought thee forth out of Egypt by night. ^ And thou shalt sacri-
fice the passover unto Jehovah thy God, of the flock and the herd,
in the place which Jehovah shall choose, to cause his name to dwell
there. ^ Tliou slialt not eat with it awT/ leavened bread ; seven days
shalt thou eat with it unleavened cakes, the bread of affliction : for
thou earnest forth out of the land of Egypt in haste ; that tliou
mayest remember tlie day of thy coming forth out of the land of
Egypt, all tlie days of thy life. * And there shall not be seen with
tliee, any old leaven in all thy coast, seven days ; neither shall any
Ver. 1. — Observe,] Heb. To observe; the
indefinite put for the imperative, as is noted on
Exod. xiii. 3. Abib,] Which we cM March:
the Gr.expoundeth it, the month of neiv fruits.
See the notes on Exod. xiii. 4. And keep
THE Passover,] Hebr. and thou shalt do (or
make) that is, celebrate the feast of the pass-
over, or sacrifice the passover; so named,
because God passed over the houses of the
Israelites, when he slew the first-born of
Egypt: in memorial whereof, this feast with
the rites thereof, were commanded; see
Exod. xii., and the annot. there. It was a
figure of Christ our passover, and of our re-
demption by him, whose feast we are taught
to keep, 1 Cor. v. 5, 8. By night,] At
midin"ght the angel of God slew the first-born
in Egypt, then rose they up, and began to
take their journey, though they went not out
of Egypt till the day following: see Exod.
xii. 29, 30, 41, 42.
Ver. 2. — Sacrifice,] Or, kill, slay: so
Christ our passover is sacrificed for us, 1
Cor. V. 7, by the preaching of Christ cruci-
fied, and showing of his death, we now keep
this feast, Gal. iii. 1 ; 1 Cor. xi. 36. The
flock,] Of sheep, or goats ; see Exod. xii.
5. The herd,] Of bulls, or bullocks.
This difl'ereth from the passover of the lamb,
which was precisely commanded to be a
young sheep or goat of the first year, one for
a company, to be eaten all of it, the same
night, with bitter herbs, &c., Exod. xii. But
this was an addition to the former, and was
of sheep or bullocks, so many as men would
voluntarily bring to the feast; called there-
fore by the- Jews ' Chagigah,' that is, the
feast-offering ; as the other was called
Pascha. An example hereof we have in 2
Chron. xxxv. 7,8, &c., where many thou-
sands of lambs, kids, and bullocks were in
Josiah's time by him and his nobles given for
the passover. Of this the Hebs. say; "When
they ofTer the passover in the first (month)
they ofl'cr it with peace-oflerings in the four-
teenth day, of the herd, or of the flock, great
or small, males or females, with any sacrifices
of peace: and this is called the Chagigah (or
feast-ofliiring) of the fourteenth (day.) And of
this it is said (in Dt\it, xvi. 2,) thou shalt
sacrifice the passover to the Lord thy God, of
the flock and the herd." Maim, in Korban
Pesach, chap. x. sect. 12. To cause his
name to dwell,] Which the Gr. expound-
eth. his name to be called upon there. The
Chald. thus, to cause his Majesty (or divine
presence) to dwell there. So in ver. 6.
This was where the tabernacle or temple
should be placed; which in time was at Jeru-
salem, where Solomon builded the Lord an
house, 1 Chrun. xvii. 12, that is, builded an
house for his name, 2 Sam. xvii. 3. See also
Deut. xii.
Ver. 3. — Leavened bread,] Which
signified corruption in heart, word, or deed ;
as hypocrisy, maliciousness, false doctrine, or
any other wickedness, or wicked persons: see
Luke xii. 1; Matt. xvi. 6, 12; 1 Cor. v. 7,
8, 13, and the annot. on Exod. xii. 15.
Seven days,] After the Paschal lamb. Lev.
xxiii. 5 — 8, see the notes on Exod. xii. 15.
Bread of affliction,] Or, bread of po-
verty: so called, because it was a memorial
of their affliction in Egypt, and of their hasty
coming out from thence before their bread
had time to be leavened, Exod. xii. 34, 39.
Hereupon the Israelites used, after the eat-
ing of the Paschal lamb, to break a cake of
unleavened bread, and the father of the fa-
mily gave every man a piece, and said,
" This is the bread of aflliction which our fathers
did eat in the land of Egypt," &c. as is showed
at large in the notes on Exod. xii. 8. That
bread Christ consecrated to be a memorial to
us of his afflictions and death for our sakes,
whereby his body was broken for us, 1 Cor.
xi. 24—26. In haste,] This word im-
plieth a trembling, and an hasty flight for
fear of danger, Deut. xx. 3 ; 2 Sam. iv. 4;
2 Kings vii. 15. See the notes on Exod.
xii. II.
Vkr. 4. — Seen with thee,] Or, seer^
CHAP. X\ I.
265
thing of the flesh which thou shall sacrifice in the evening, in the
first day, remain all night, until the morning. '" Tliou mayest not
sacrifice the passover within any of thy gates, which Jehovah thy
God givetli thee. ® But at the place whicli Jehovah thy God shall
choose, to cause his name to dwell, tliere thou shalt sacrifice the
passover in the evening, about the going down of the sun, at the
season that thou camest fortli out of Egypt. ' And thou shalt boil
and eat in the place which Jehovah thy God shall choose ; and thou
slialt turn in the morning, and go unto thy tents. * Six days thou
shalt eat unleavened cakes, and in tlie seventh day shall be a solemn
assembly unto Jehovali thy God ; thou shalt not do any work.
[appear) unto thee. Leaven might not be
eaten, nor so much as left, within their dwell-
ings, but carefully sought out and put away
before the feast began. The manner of doing
it, and meaning thereof, is showed on Exod.
xii. 15, 19. Thy coast,] Or, thy borders;
the Gr. saith, thy coasts. Leaven might no
way be reserved for any use till after the
passover, but was purged out the day before,
and abolished, either burnt, or otherwise
made away, as is noted on Exod. xii. 15. Of
THE FLESH,] The Gr. translateth plurally,
of the fleshes ; to imply the other sacrifices of
the feast, as well as the paschal lamb; where-
of whatsoever was left till morning, was to
be burnt, as a polluted thing, Exod. xii. 10.
The Hebs. explain this law thus: "The
feast-oflering (Cliagigah) of the fourteenth
(day) is at (men's) liberty (to ofler) but not
bouod. And it is eaten for two days and one
night, like all the sacrifices of peace-offerings,
(Lev. vii. 15 — 17.) And it is unlawful to
leave of the flesh of the Chagigah of the
fourteenth day, unto the third day; as it is
said (in Deut. xvi. 4,) neither shall (any-
thing) of the flesh, which thou shalt sacrifice
in the evening, in the first day, remain all
night until the morning. By wojd of mouth
we have learned, that this is a prohibition for
leaving the flesh of the Chagigah of the four-
teenth day, unto the sixteenth day; as it is
said, unto the morning, till the morning of
the second day." Maim, in Korban Pesach,
chap. x. sect. xiii. Of this was that prac-
tise of the Jews, in John, xviii. 28, they went
not into the judgment-hall, lest they should
be defiled ; but that they might eat the pass-
over, meaning the Chagigah (or feast-offer-
ing) of the passover; for the paschal lamb
was eaten the night before, Mark xiv. 12.
&c.
Ver. 5 — Not sacrifice,] Or, not kill.
Thy gates,] That is, as both the Gr. and
Chald. expound it, thy cities. This was a
perpetual law for the Pasch, as the Hebs. de-
clare, from this law, thus; "They kill not
Vol II. 2 L
the passover but in the court, as the rest of
the holy things: yea, in the time when the
high places were permitted, they sacrificed
not the passover in a private high place: and
whoso offereth the passover in a private high
place, is beaten. For it is said, (in Deut.
xvi. 5.) Thou mayest not sacrifice the pass-
over in any of thy gates: we have been
taught, that this is a prohibition to kill it in a
private high place, although it be in the time
when high places are permitted." Maim, in
Korban Pesach, chap. i. sect. 3.
Ver. b". — About the going down of the
SON,] That is, in the afternoon, before sun-
setting ; for at sun-setting the day ended. For
the time of killing, see the notes on Exod.
xii. 6.
Ver. 7. — Shall boil,] Or, seethe: so the
Heb. word properly signifieth; and so both
the Gr. and Chald. do translate it, though
the Gr. addeth another word, thott shalt boil,
and roast, and eat. Therefore this cannot
be meant of the paschal lamb, which might
not be boiled, but roasted only, Exod. xii. 8,
9, but is spoken of the Chagigah (or feast-
oflering) forementioned, which might be
boiled if they would : and so they practised
in Josiah's passover ; they roasted the pass-
over (that is, the lamb) withflre, but the holy
offerings they boiled in pots and in cauldrons.
Sic, 2 Chron. xxxv. 13, &c. Unto thy
tents,] That is, as the Gr. and Chald. ex-
plain it, into thy houses, or dwellings. See
the notes on Num. xxiv. 5.
Ver. 8.— Solemn assembly,] Called in
Heb. Gnatsereth, of retaining the people, or
of restraining them from work : in Gr. Exo-
dion, the outgoing of the feast: in Chald., a»
assembly, or congregation. See Lev. xxiii.
36. Any work,] To wit, any servile
work, as is expressed in Lev. xxiii. 8, Num.
xxviii. 25, but work about dressing meat or
drink might be done on the feast days, but
not on the sabbath: see the notes on Lev.
xxiii. 3, 7.
2(36
D E U T E R O N O M Y.
^ Seven weeks shalt thou number unto thee, fjom begumiug (to
put) the sickle into the standing corn, thou shalt begin to number
tlie seven weeks. " And thou shalt observe the feast of weeks
unto Jehovali thy God, with a tribute of a voluntary offering of
thine hand, which thou shalt give, according as Jehovah thy God
liath blessed thee. " And thou shalt rejoice before Jehovah tliy
God ; thou, and thy son, and thy daughter, and thy man-servant,
and thy maid- servant, and the Levite which is within thy gates,
and tlie stranger, and the fatherless, and the widow, which are in
the midst of thee, in the place which Jehovah thy God shall choose,
to cause liis name to dwell there. '^ And thou shalt remember that
thou wast a servant in Egypt, and thou shalt observe and do these
statutes.
'^ Tiiou shalt observe unto thee the feast of booths, seven days,
wlien thou hast gathered in of thy floor, and of thy wine-press.
'* And thou slialt rejoice in thy feast ; thou, and thy son, and thy
daugliter, and tliy man-servant, and thy maid-servant, and the Le-
vite, and tlie stranger, and the fatherless, and the widow, which are
Ver. 9 Seven weeks,] Or, Seven
sevens, to wit, of days. Tlie Gr. addeth,
Seveji entire veeks. See Lev. xxiii. 15,
where they are called seven sabbaths. Into
THE STANDING CORN,] Tliat is, from the
sixteenth day of Nisan (or Maicii) at which
time the magistrates of Israel sent messen-
gers to reap the sheaf, the first-fruits of bar-
ley harvest, to wave it before the Lord: from
which day precisely, they were to number
these seven weeks, until pentecost, which
was the fiftieth day, as is showed more largely
in the annots. on Lev. xxiii. 10, 15, IC.
Ver. 10. — Shalt observe,] Heb. do or
make, to wit, holy, see the notes on Exod.
xxxiv. 22. So after in ver. 13. Of weeks,]
So called, because it was seven weeks alter
the bringing of the sheaf at the passover:
and it was fifty days, whereupon it is called in
Gr. pentecost, Acts ii. 1. See Lev. xxiii.
15, 16. A TRIBUTE OF A VOLUNTARY OF-
FERING,] Or, a contribution of voluntari-
ness, that is, a voluntary contribution of
thine hand, which the Gr. tianslateth, as thine
hand is able. The Heb. Missah (which
i» only found in this place) is a contribution,
(as 3Ias is often used for a tribute :) or it is
a sufficiency, or enough : as in Deut. xv. 8,
enough for his want, is by the Chald. ex-
pounded Missah, the word which the Chald.
useth also here. Wherefore this contribution
here spoken of, is neither the sacrifice ap-
pointed for the feast day, in Num. xxviii.
5^7 — 31, nor the two loaves and sacrifices
with them, commanded in Lev. xxiii. 17 — 20,
for these were not voluntary oH'erings, but
bounded duties which might not be omitted
But over and beside them, God here appoint- ,
eth men to bring unto him voluntarily what
they could and would.
Ver. 11. — Shalt rejoice,] This they
were bound to do, and it was one of the three
things required of the Israelites at eveiy
solemn feast: see the notes on Exod. xxiii.
15, and after here on ver. 14. His name,]
In Chald., his divine presence, or Majesty.
Ver. 12. — And thou shalt,] And, may
here imply the reason therefore thou shalt ob-
serve. For they came out of Egypt to keep
a feast to the Lord in the wilderness, Exod. v.
1, 3, which they kept at mount Sinai, where
the law was given at this time of pentecost,
or of weeks, Exod. xix. 1, 11; xxiv. 5 — 11.
In memoiial whereof this day was kept holy
every year. And when they were come into
Canaan, they brought two loaves of the first-
fruits of their wheat harvest, with many
sacrifices unto them adjoined. Lev. xxiii.
17 — 20, which increased the solemnity.
Last of all, the law of Christ, was given by
the Spirit in fiery tongues, to his apostles, on
this festival day, Acts ii.
Ver. 13 — Booths,] Or, tabernacles
made with the boughs of trees. Lev. xxiii.
34, 40. See the annot. there. Of thy
floor and of thy wine press,] That is,
thy fruits, the corn which is threshed in the
floor, and the wine pressed out of the fat:
therefore it is called ' the feast of in-gather-
ing, in the going out of the year; when
thou gatherest in thy labours out of the field,*
Exod. xxiii. 16.
Ver. 14.— Rejoice in thy feast,] This
is meant both of inward joy for the mercies
CHAP. XVI.
267
within thy gates. '^ Seven days shalt thou keep a feast unto Je-
hovah thy God, in the place which Jehovali shall choose, because
Jehovah thy God shall bless thee, in all thy revenue, and in all the
work of thine hands ; and thou shalt be surely joyful. '® Three
times in a year shall evesy male of thee appear before Jehovah thy
God, in the place v.hich he siiall choose, in the feast of unleavened
cakes, and in the feast of weeks, and in tlie feast of booths : and
he shall not appear before Jehovah empty. " Every man ac-
cording to the gift of his hand, according to the blessing of Je-
hovah thy God, which he hath given unto thee.
Judges and ofificers shalt thou give for thee, in all thy gates,
<>1 Gud, past, present, and to come by Christ;
and of outward mauifestatioii of their joy, by
sacrifices of thanksgiving unto God, and holy
banqueting with the poor, and ministers of
the Lord, as after he commandeth.
Vee. 15. — Keep a feast,] By offering of
sacrifices, in thaukfuhiess to God for his
blessings upon them and their land. Sorely
JOYFUL,] Or, only Joyful ; with spiritual
mirth serving the Lord. So the apostle
saith, ' Rejoice in the Lord always; again
I say, rejoice,' Phil. iv. 4.
A'er. 16. — Three times,] The times
before and after mentioned; the passover, or
unleavened cakes ; the feast of weeks, or
pentecost; and the feast of booths, or taber-
nacles; see Exod. xxiii. 14 — 17; xxxiv. 22,
23. Of the special sacrifices of these feasts,
See Lev. xxiii. and Num. xxviii; xxix.
He shall not appear,] that is, no man of
Israel: the Gr. saith as before, thou shalt not
appear; in Exod. xxxiii. 15, it was said.
They shall not appear before me, empty. Thus
here are three things required, appearing,
keeping a feast, ver. 15, and rejoicing, ver.
14, every one of which implied a sacrifice, as
is noted on Exod. xxiii. 15.
Ver. 17. — According to the gift of
HIS Hand,] Tiiat is, Let every man appear
with a gift (or oblation) as he is willing, and
his hand can give: which the Gr. explaineth,
" Every one according to the ability of your
hands."
D b 0- Here beginneth the forty-eighth
section of the law: see Gen. vi. 9 ; xxviii. 10.
Ver. 18. — Judges and Officers,] In
C\\i\A., judges and avengers. Tliese were to
judge causes, and execute the judgments:
the officers are called in Heb. Shotrim, in Gr.
Grammateis, and Grammatoeisagogeis , that
is. Scribes, and as Hierom calleth them in
Lat. Masters. Their work was to speak and
proclaim unto the people what they ougiit (o
do. Dent. xx. 5—9; Josh. i. 10, 11; iii. 2,
3, and as the Hebs. generally hold, to see
good orders kept, laws executed, malefactors
punished, and the like. Therefore they car-
ried rods and weapons, to execute justice, as
prators, and lictors in the ancient Roman
commonwealth; and as sherifl'sand constables
in England. There were both judges and
officers of all tribes, and of the Levifes, 1
Chron. xxiii. 4. "The officers (Shotrim)
had staves and whips ; and they stood before
the judges, and went about in the streets,
and into shops, for to look to right weights
and measures, and to smite all that did wrong:
and all that they did, was by the mouth (or
commandment) of the judges. And in
whomsoever they saw any foul matter, they
brought him to the judgment-hall, where he
was judged accoiding to his wickedness."
Maim, in Sanhedrin, chap. i. sect. 1. Shalt
thou give,] That is, shalt make, or con-
stitute, as the Gr. traiislateth. The manner
of making them, is showed in Deut. i. 13,
15, and wliat manner of persons were to be
chosen, is declared on Exod. xviii. 21. Thy
gates,] the Gr. and Chald. expound it, thy
cities. But according to the size of ii\^Yy
city, so they appointed in Israel courts of
judgment: the Heb. reckon three; 1. The
great court in the sanctuary, called the great
Synedrion, where they set seventy (judges)
and one, as in Num. xi. 16, &c. where
seventy were added unto Moses. 2. The
court of three and twenty, of which (they
say) there were two about the temple, the
one at the court door of the sanctuary, and
the other at the door of the mountain of the
temple. And in every city of Israel, where-
in were 120 men, or more, the lesser Syne-
drion (of twenty-three,) sat in the gates of
the city. 3. A city wherein there were not
120 men, they set therein three judges; for
268
DEUTERONOMY.
which Jeliovah thy God givetli unto thee tlirough thy tribes ; and
they shall judge the people z^jzYA judgment of justice. ^® Tliouslialt
not wrest judgment, thou shalt not respect persons, neither take a
gift, for a gift will blind the eyes of tlie wise, and will pervert the
words of the just. ^^ Justice justice shfrit thou follow, that thou
mayest live, and inherit the land which .Jeliovah thy God giveth
unto thee.
^' Thou shalt not plant thee a grove, any tree, near unto the
altar of Jeliovah thy God, wliich thou shalt make thee. ^^ Neither
shalt thou set up a pillar, which Jehovah thy God hateth.
there is no court of less then three, as Maim,
showeth in Sanhedrin, chap. i. sect. 3, 4.
Giveth unto thee,] So within their own
land Israel had this charge, bnt not without
the same, as when they were dispersed into
other nations. " We are not bound (say
they) to constitute judgment-halls (or courts)
in every country, and in every city, but iti
the land of Israel only, &c. as it is said in all
thy gates, which the Lord thy God giveth
unto thee." Maim, in Sanhedrin-, chap. i.
sect. 2. Judgment OF justice,] That is, as
the Gr. translateth it, just judgment ; which
is, when there is an equal and indiflerent
course of proceeding, when the truth of the
cause is discerned, and when judgment
passeth according to tlie law, Ps. Ixxxii ;
Iviii. 2, 3. So Christ saith, < Judge not ac-
cording to the appearance, but judge just
judgment,' John vii. 24. The Hebs. say,
that the justice of judgment is, an equality
towards both parties, in every matter: that
they let not the one speak so much as he
seeth needful, and say to the other. Be brief
in your speech: and that they show not a
friendly countenance to the one, and speak
gently to him ; and frown upon the other, and
speak roughly unto him. That the one do
not sit, and the other stand; but both of them
stand, or if the judges please, that they both
sit; and that the one sit not on high, and the
other below; but one besides another it is
milawful for the judge to hear the words of
one of the parties before his fellow be come,
or out of the presence of his fellow: and so
the one party is to be admonished that he re
late not his cause to the judge, before his fel
low the other party be come, &c. Maim, in
Sanhedrin, chap. xxi.
Ver. U). — Noil WKKST judgment,] ISot
decline (or pervert, turn aside) judgment,
not give any wrong judgment for any cause,
as did Samuel's sons, who ' turned aside after
lucre, and took bribes, and wrested (or per-
verted) judgment,' 1 Sam. viii. 3. See
Dent. xxiv. 17. Respect persons,] Or,
acktiotvledge faces, that is, be partial, re-
specting one more than othei: see Lev. xix.
15; Deut. i. 17; Prov. xxiv. 23. Take a
gift,] Or, a bribe: this is repeated from
Exod. xxiii. 8, see the annot. tliere.
Ver. 20. — Justice justice,] That is, all
manner of justice, and nothing but justice,
exactly, carefully and continually thou shalt
follow: the Gr. translateth, .histly that which
is just shalt thou follow. The doubling of
the word, is for more vehemency : see Deut.
ii. 27, and when a word is trebled, it is most
vehement, as in Ezek. xxi. 27; Is. vi, 3.
Ver. 21. — Not plant thee,] Or, tiot
plant unto thee, or, for thyself: see the like
phrase in Exod. xx. 4. A grove,] called in
Heb. Asherah, oi felicity, or happiness, a
blessed grove : such the heathens used for
the service of their gods, as is noted on Exod.
xxxiv. 13, but the Lord would not have such
near his altar, in his service : notwithstand-
ing the Israelites corrupted themselves here-
with sundry times, as Judges iii. 7; vi. 25;
1 Kings xiv. 23; xvi. 33; 2 Kings x:;i. 3,
7, and there were prophets of the groves, I
Kings xviii. 19. For this sin God threatened
to root up Israel out of the good land, which
he gave to their fathers, 1 Kings xiv. 15.
The Hebs. say, " He that planteth a tree
near unto the altar, or in any (part) of the
court-yard, whether it be a barren tree, or tree
that beareth food, although he do it for to
adorn the sanctuary, and beautify it, he is to
be beaten, Deut. xvi. 21. Because this was
the manner of idolaters, they planted trees
by the altar's side, that the people might as-
semble there. Maim, treat, of Idolatry,
chap. vi. sect. 9.
Ver. 22. — Set thee up a pii,i-ar,] Or,
set up for thyself a statute, or standing
image : whereof see the aiinots. on Lev. xxvi.
1.
CHAP. X V 1 1.
269
CHAP. XVII.
1. The things sacrificed to the Lord must he unblemished. 2. Idola-
ters are to he stoned to death, heing convicted by witnesses. 8. Hard
controversies are to he determined hy the lam which the priests and
judges showed, which were in the place that the Lord should choose.
12. The contemner of that determination must die. 14. The election
and duty of a Icing.
' Thou shalt not sacrifice unto Jehovah thy God, ox or lamb,
wherein is blemish j any evil thing : for that is an abomination to
Jehovah thy God.
^ If there be found in the midst of thee, in any of thy gates,
which Jehovah thy God giveth unto tliee, man or woman, that
hath done evil in the eyes of Jehovah thy God, in transgressing
his covenant; ^ And hath gone and served other gods, and bowed
liimself down unto them, either to the sun, or to the moon, or to
any of the host of the heavens, wliich I have not commanded ;
Ver. 1. — Not sacrifice,] In Gr. not of-
fer, which is more general: and so the law
also saith in Lev. xxii. 20, see the annot.
there. Ox or Lamb,] These are the great-
est and the least sacrifices, under which two,
all other are comprehended. The ox is not
to be understood of a gelded beast, (which we
usually call an ox) for so it became blem-
ished, and unfit for sacrifice; but of a bull, as
the original properly siguifieth. And the lamb
(in Heb. Sell) implieth the kid also, as Exod.
xii. 3, 5. Blemish,] In Heb. Mum; of
which the Chald. Muma, and Gr. Momos,
are derived. Whereupon Christ is called
the Lamb amomos, (that is, without blemish)
1 Pet. i. 19. It meaneth any superfluity,
want, or deformity in any part, as is more
largely showed on Lev. xxii. 22 — 24. And
it is applied to the work of men's hands. Job
xxxi. 7. Evil thing,] Heb. evil ivord ;
which the Chald. explaineth, a7iy evil what-
soever. For though there were no visible
blemish, yet other corruption might disable
it, as if it were sick, Mai. i. 8, or the hire
of an whore, or -price of a dog, Deut. xxili.
18, or any such like. See the notes on Lev.
xxii. 25. An abomination,] And so far
off from being accepted at man's hand, that
God pronounceth a curse on those that sacri-
ficed unto him such corrupt things, Mai. i.
13, 14. Hereby God rejecteth all sacrifices
save of his son Christ, (who is the ' Lamb
without blemish, and without spot, 1 Pet. i.
19, who through the eternal Spirit, offered
himself without spot unto God,' Heb. ix.
14.) and the sacrifices which by him, and
faith in his name, are ofTered to God con-
tinually, Heb. xiii. 15; xi. 4; 1 Pet. ii. 5,
6.
Ver. 2. — If there be found,] Or,when
there shall be found. Any of thy gates,]
Or, one of thy gates, that is, thy cities, as
the Gr. and Chald. translate it. In trans-
gressing. Or, to transgress his covenant.
Transgression is a passing over, or passing by
the way which men should walk in: where-
fore that which one evangelist expresseth
thus, they ' transgress the tradition of the
elders,' Matt. xv. 2, another expoundeth,
they ' walk not according to the tradition.'
Mark vii, 5. The like phrase is of trans-
gressing the commandments, and the law,
Deut. xxix. 13; Deut. ix. IJ.
Ver. 3. — Other gods,] Which the
Chald. calleth idols of the peoples. Either,]
Heb. and to the sun. Besides other fictions
of their own, the nations worshipped these
creatures also: and the Israelites fell into the
same sin, Ez. viii. l6; 2 Kings xvii. 16;
xxi. 3. Any of the host,] Or, all the
host, that is, the stars, spheres, constellations,
&c. as Is. xxxiv. 4 ; Rev. vi. 13; Jer. viii.
2; xxxiii. 22. But mider this name, the
angels also may be implied, Ps. cxlviii. 2, for
they are 'heavenly soldiers,' Luke ii. 13,
15, and forbidden to be worshipped. Col. ii.
18. God only is to be served, Matt. iv. 10,
and ' the host of heaven ' worshippeth him,
Neh. ix. 6. Not commanded,] Religious
worship and service may not be performed at
the pleasure or precept of men. Is. xxix. 13;
Matt. XV. 9, but as is commanded of God:
270
DEUTERONOMY.
^ And it be told thee, and thou hast heard of it, and hast inquired
diligently ; and behold it be a truth, and the thing certain, that tliis
abomination is done in Israel : * Then thou shalt bring forth tliat
man, or that woman, which have done this evil thing unto tliy
gates, the man, or the woman, and shalt stone them with stones,
and they shall die. ® At the mouth of two witnesses, or of three
witnesses, shall he that is to die, be put to death ; he shall not be
put to death at the mouth of one witness. ' The hand of the
witnesses shall be first upon liim, to put him to death, and after-
ward the hand of all the people ; and thou shalt put away the evil
from the midst of thee. If a matter be too hard for thee in
judgment between blood and blood, between plea and plea, and be-
tween stroke and stroke, matters of controversies within the gates ;
and though all idolatries in the world are not
expressly and by name forbidden, yet by the
general law they are condemned, Exod. xx.
4, 5, and it is enough that God hath not
commanded them: see Deut. iv. 2; xii.
32.
Ver. 4. — And hast inouired,] Or, theii
thou shalt inquire diligently : Heb. inquire
well; both to find out the sin, if it be com-
mitted; and not to punish any man upon un-
certain reports.
Ver. 5. — Unto thy gates,] In Gr.,
unto the gates : but the Chald. saith, to thy
city. Of this the Hebs. write: "they stone
not an idolater, but at the gate (of the city)
wherein he served (the idols:) and if it be a
city, where the most are heathens, they stone
him at the door of the judgment-hall. That
(in Deut. xvii. 5.) ' Unto thy gates,' is
meant the gate wherein he served (the idol)
and not that wherein sentence (of death) was
decreed against him." Maim, m Sanhedrin,
chap. XV. sect. 2. Stone them,] This
judgment of the particular person was greater
than that of a whole city which were
killed with the sword, Deut. xiii. 15, save
that their goods were consumed also; this
man's goods (as the Hebs. say) went to his
heirs. Of the manner of stoning, see the
annot. on Lev. xxiv. 23.
Ver. 6. — At the mouth,] Which the
Chald. translateth, the word, meaning the
testimony of two or three. But from hence
the Heb. gather, they must receive no testi-
mony but from the mouth of the witnesses;
it may not be from a writing of their hand.
Maim, in treat, of witnesses, chap. iii. sect.
4. See the notes on Deut. xix. 15. He
that is to die,] Or, he that dieth : the
Chald. expoundetb it, he that is guilty (or
deservetk) to be killed. Of one,] See this
explained in Deut. xix. 15.
Ver. 7. — And thou shalt put away
the evil.] Of this phrase see Deut. xiii.
5, the Gr. translateth, and put ye away (or
take away) from among yourselves that
wicked (person:) which very words Paul
useth in 1 Cor. v. 13, when he commandeth
a wicked man to be cast out of the church.
Ver. 8. — A matter,] Heb. a word.
Too HARD,] Or, marvellous, as being hidden
from thy knowledge, that thou (O judge)
canst not know or determine it. The Gr.
translateth, he itnpossible : the Chald., sepa-
rated from thee. It is spoken of things that
are hidden, and so too hard and impossible
for one either to know, or to do. See Gen.
xviii. 14; .ler. xxxii. 17, 27; Zach. viii.
vi; Deut. XXX. 11. Blood and blood,]
Heb. blood to blood: which phrase noteth a
respect of one thing to another, when they
are compared. By blood may be understood
murder, of which the judges may be doubt-
ful and unable to find out whether it were
wilful, which deserved death; or unwilling,
for which exile into the cities of refuge was
appointed. Num. xxxv. 16, 23, 24, &c.
Blood and blood,] Is by some referred to
those laws mentioned in Lev. xv. 19; Deut.
xxii. 17. Plea.] Ov, Judgment and judg-
ment, cause and cause , its in 1 Kings iii. 16,
17 — 28. Stroke and stroke,] Or, plague
and plague : which the Chald. translateth,
plague of leprosy, and plague of leprosy :
wherein there might be difficulties, that the
priests could not easily judge: see Lev. xiii. 14.
But by plagues or stroke, may also be meant
strokes and wounds that one man gave unto
another. Matters,] Or words of strife,
that is, of disagreement among the judges,
that they could not accord in the sentence of
judgment, because of some doubts and diffi.
culties. So the Chald. translateth it, words
(or matters) of division of judgment. Joho-
saphat explaineth it thus, betiveen blood, and
between law and commandnunt, statutes
CHAP. XVII.
271
then thou slialt arise and go up into the place which Jehovuh thy
God shall choose. ' And thou shalt come unto the priests the Le-
Vites, and unto the judge that shall be in tliosedays; and thou shalt
inquire, and they shall show nnto thee the word of judgment.
'" And thou shalt do according to the word wliicli they shall show
unto thee ; they of that place wliich Jehovah shall choose -. and
thou shalt observe to do according- to all tliat they inform thee.
" According to tlie law, wliich they shall teach thee, and accord-
their eyes, and after them another Synedrion
rose up, which upon reasons seeming good
and judgjnents, 2 Chron. xix. 10, so imply-
ing all difli -uities about any part of the law
whatsoevei'. Thv gates,] In the Gr. and
Cliald., thi/ cities. Then thou,] Heh.
and thou shalt arise ; speaking to the judge
or judges, which found the causes too hard for
them in judgment: so it is written of the
judges, "the liard matter they brought unto
Moses, and every small matter they judged
themselves, Exod. xviii. 26. Shall choose,]
To put his name, and to dwell there, see
Deut. xii. 5. This place afterward was
Jerusalem, as it is said, 'Moreover, in Jeru-
salem, did Jehosaphat set of the Levites, and
of the priests, and of the chief of the fa-
thers of Israel, for the judgment of the Lord,
and for controversies," &c., 2 Chron. xix.
8 — 10. And there were set 'thrones of
judgment,' Ps. cxxii. 5.
Ver. 9. — And unto the judge,] By and
is meant or, as is opened in ver. 12, or unto
the judge: by the Judge is understood the
liigh council or senate of judges, which were
of the chief (or heads) of the fathers of
Israel, 2 Chron. xix. 8, as they who here are
called priests, are in ver. 12, called the
priest : and in 1 Chron. iv. 42, many cap-
tains are in the Heb. called an head. And
as among the priests one was chief, so among
the judges one was prince or ruler, 2 Chron.
xix. 11. The Heb. records say, When any
doubt arose in any case, to any one of Israel,
'•lie asked of the judgment-hall (or Syne-
drion) that was in iiis city; if they knew,
they told it him: if not, tlien he that in-
quired, together with the Synedrion, or with
the messengers thereof, went up to Jerusa-
lem, and inquired of the Synedrion that was
in the mountain of the temple ; if they knew,
they told it him ; if not, then they all came
to the Synedrion that was at the door of the
court yard (of the temple:) if they knew,
they told it them; and if not, they all came
to the chamber of hewn (stone) to the great
Synedrion, and inquired," &c. Maim. torn.
4. treat, of Rebels, chap. i. sect. 4. Of the
three Synedrions in Jerusalem, see the an-
not. on Num. xi. 16. That shall be in
THOSE DAYS,] From hence the Heb. gather,
that if the high Synedrion had judged and
determined of a matter, as seemed right in
unto them, disannulled the former sentence ;
then it was disannulled, and judgment passed
according as seemed good unto these latter:
" Thou art not bound (say they) to walk save
after the Synedrion (or judges) that are in
thy generation (the time wlierein thou livest;)"
Maim, in Rebels, chap. ii. sect. 1. The
WORD OF judgment,] That is, the matter or
sentence of judgment: which was to be ac-
cording to the law of God, ver. 11, as it is
said of the priests, " And in controversy
they shall stand in judgment; and they shall
judge it according to my judgments, Ezek.
xliv. 24. Whereupon it was also said unto the
judges, ' Ye shall warn them that they tres-
pass not against the Lord, and so wrath
come upon you, and upon your brethren,' 2
Chron. xix. 10.
Ver. 10 — According to the word,]
Or, according to the sentence of the word :
Heb. the moutli of the ivord: so in ver. 11.
All that they inform thee,] Or, all that
they teach thee, to wit, agreeably to God's
law, as before is showed, from Ezek. xliv. 24.
And in this sense, Christ said to the people
of the scribes and pharisees, sitting in Moses'
seat; 'All whatsoever they bid you observe,
that observe and do,' Matt, xxiii. 2, 3, which
he meaneth not of their own traditions, but
of their doctrine according to Moses; for
when they taught, ' for doctrines the com-
mandments of men,' he both reproved them
himself, and willed his disciples to let them
alone, as ' blind leaders of the blind,' Matt.
XV. 1. 2—14, and charged them to ' beware
of the leaven of the Pharisees and Sadducees,
that is, their doctrine. Matt. xvi. 6, 12. Here
therefore the Heb. doctors have stumbled at
the law, whiles from this scripture they would
establish not only the wiitten law of God, but
the law by word of mouth, (or, by tradition)
the foundation whereof they make the high
Synedrion w hich was in Jerusalem : from
whose judgment they held it not lawful to
decline. Maim, in Rebels, chap. i.
Ver. 11 According to THELAM%]Or,
according to the mouth (that is, the sentence,
doctrine or command7nenf) of the Law.
Not decline from the word,] Or, not
272
DEUTERONOMY.
ing to the judgment which they shall say unto thee, thou shaltdo:
thou shalt not decline from the word which they shall sliow unto
thee, to tlie right hand or to the left. '^ And the man that will be
presumptuous, not to hearken unto the priest that standeth to min-
ister there, before Jehovah thy God, or unto the judge, even that
man sliall die ; and thou shalt put away the evil from Israel.
^^ And all the people shall hear and fear, and not do presumptuously
any more.
" When thou art come into the land whicli Jehovah thy God
giveth unto tliee, and shalt possess it, and dwell therein, and shalt
say I will set over me a king, as all the nations that are round
about me. '^ Setting thou shalt set over tJiee a king, whom Je-
hovah thy God shall choose: from among thy brethren shalt thou
turn aside from. The commandment to do,
and the pioliibition not to decline, joined to-
gether in this law, do show the weight there-
of: the naming of the laiv, judgment, and
word, which the priests and judges should
teach, showeth the rule of right judgment to
be given of God in his law, Josh. i. 7; jDeut.
V. 32, 33; Ezek. xliv. 24, from which when
the priests departed, the Lord made them
* contemptible and base before all the people,'
Mai. ii. 7—9.
Ver. 12. — The man that will do pre-
sumptuously,] Or, iti presumption,
proudly ; as the G r. translateth, in pride ;
the Chald., in wickedness. It is opposed
unto ignorance and error, Exod. xxi. 13, 14.
By the man here seemeth to be meant either
private person, or inferior judge, that proudly
disobeyed the sentence of the highest coun-
cil; but the Hebs. refer it chiefly to the re-
bellious elder, or judge: and whereas they
brought their own traditions (or law by word
of mouth) within the compass of the law to
be taught, (as is noted on ver. 10) they ex-
cept the Sadducees which had been from their
youth trained up in their fathers' opinions, and
never received the traditions of the Phari-
sees ; that such were not to die by this law,
for not obeying the doctrine which the high
court taught by tradition: as also from this
word, will do, they teach that the rebellious
elder was not guilty of death, for holding in
judgment contrary to the decree of the high
Synedrion, or for teaching others so to hold,
unless he teach them to do the thing, or do it
himself. Yet though he were free from
death, the magistrates might beat him, or
otherwise punish him.' Maim, in Rebels,
chap. iii. sect. 1. &c. The Priest,] That
is, the priests, as in ver. 9, for, by their
mouth every controversy, and every stroke
was to be tried. Dent. xxi. 5. Standeth to
MINISTER,] So in Ezek. xliv. 24, in contro-
versy they shall stand in judgment: see the
notes on Deut. x. 8. There before Je-
hovah,] Or, there unto Jehovah, as in
Deut. xxi. 5, the Gr. translateth, in the
name of the Lord. Or unto the Judge,]
That is, the judges, as is noted on ver. 9.
And by this disjunctive or, the judges are
distinguished from the priests forementioned.
Shall die,] The manner of his death, the
Heb. say, was strangling ; and they that put
him to death were the chief judges. "JtViien
witnesses come (and testify) that he hath done
according to his teaching, or, that he hath
taught others to do it, they determine his
sentence of death, in the judgment-hall that
is in his city, and take him and carry him up
from thence to Jerusalem. And they put
him not to death in the judgment-hall, that
is in his city, &c. but carry him up to the
high Synedrion in Jerusalem, and keep him
until the feast, and strangle him at the feast,
as it is said, ' and all the people shall hear
and fear," ' &c. Maim, in Rebels, chap. iii.
sect. 8. See also the notes on Deut.xiii. 11.
The evil,] The evil doer, as the Chald. ex-
plaineth it, agreeably also to the Gr., see
Deut. xiii. 5.
Ver. 14. — And shalt say,] That is, if
thou shalt say, I will set over me a king :
Thus God, who had set judges over his peo-
ple, permitteth them also to have a king, if
they saw it so meet, and would, and should
do this thing after an holy and orderly man-
ner. But when they sought it amiss, it dis-
pleased the Lord, 1 Sam. viii. 5 — 7; xii. 12,
17, 19. Then God gave them a king in his
anger, and took him away in his wrath, Hos.
xiii. 11.
Ver. 15.— Setting thou shalt set,]
That is, thou shalt in any wise set : thus
bindeth he them to do this thing, according
to the rules here given, both for the good of
their commonwealth and church, and for a
CHAP. XVII.
273
set over thee a king ; tlioii mayest not set over thee a man that is a
foreigner, which is not thy brother. '^ But he shall not multiply
horses to himself, nor cause tlie people to return to Egypt, to the
end to multiply horses ; for Jehovah hath said unto you, ye shall
not add to return this way any more. ^' Neither shall he multiply
wives to himself, tliat his heart turn not away ; neither shall he
greatly multiply to himself silver and gold. '^ And it shall be
when lie sitteth upon the throne of liis kingdom, tliat he shall write
for himself tlie copy of this law in a book, out of that which is before
figure of Cliii^t, to whom the kingdum of
I'^rael did belong, Is. xxxii. 1; Zach. ix. 9.
Luke i. 31 — 33. Thy God shall choose,]
Eithfci- by the ministiy of his prophets, as by
Samuel he anointed Saul, 1 Sam. x. 1, and
David, 1 Sam. xvi. 1, by Abijah, he chose
Jei'oboam, 1 Kings xi. 29, 31, 35, or by
other means as by Urim and Thummim, by
Lot, or the like. Thy brethren,] In this
Christ was figured, as also in his other func-
tions of prophecy and priesthood ; for so it is
written, ' Jehovah thy God will raise up unto
thee a prophet from the midst of thee, of
lliy brethren, Deut. xviii. 15. And, in all
things it behoved him to be made like
unto his brethren, that he might be a mer-
ciful and faithful high priest,' &c., Heb. ii.
17.
Ver. 16. — Not multiply horses,] Not
get him many horses, lest he should put con-
fidence in worldly strength, whereof horses
were the principal as appeareth by Ps. xx.
8; Deut. XX. 1; Prov. xxi. 31. To Egypt,]
In which land were many horses, which they
accounted the strength of their country, 2
Chron. i. 16 ; ix. 28, whereupoo it is said,
' W^o to them that go down to Egypt for help,
and stay on horses,' &c.. Is. xxxi. 1. Not
ADD to return.] That is, not again return,
either for the cause aforesaid, or for to dwell
tliere, because of their great idolatries, and
other sins, whereby God's people miglit be
corrupted. So Jeremiah from the Lord dis-
suaded tlie Jews from going into Egypt, Jer.
xlii. 10, 14, 16, 17, &c. The Hebs. say,
" It is lawful to dwell in all in the world,
save in the land of Egypt: but it is lawful to
return to the land of Egypt for merchandise,
&o." Maim, treat, of iCw^s, chap. 5, sect.
7, 8.
Ver. 17.— Multiply wives,] Take many
wives ; the Hebs. and some Cliristians un-
derstand this prohibition of exceeding many,
as Solomon had seve}i hundred, 1 Kings xi.
3, anil not that more wives than one are here
forbidden. But howsoever God bare with the
kings, patriarchs, and other men that had
more wives than one, and that this custom
prevailed, yet from the beginning it was not
Vol. II. 2
so, when he made but two to be one flesh.
Gen. ii. 24; Matt. xix. 5; Mrl. ii. 14, 15,
That his heart turn not away,] Or.
neither shall his heart turn away, to wit,
from the Lord, unto the pleasures of life, or
unto other gods, by means of many wives: as
of Solomon it is said, ' His wives turned
away his heart after other gods, and his heart
was not perfect with the Lord his God, 1
Kings xi, 4. Although his mother taught
him better, saying, 'Give not thy strength
unto women, nor thy ways to that which de-
stroyeth kings,' Prov. xxxi. I, 3. Greatly
multiply,] Or, vehemently (exceedingly)
vmltiply silver and gold: which is another
mean whereby the heart may be withdrawn
from God ; for when men be rich and full,
they are in danger to deny and say, ' Who is
the Lord?' Prov. xxx, S, 9, and they cannot
serve God and mammon. Matt. vi. 24, the
care of this world, and the deceitfulness of
riches choke the word of God, Matt, xiii 22,
and they that will be rich fall into tempta-
tion, and a snare, and into many foolish and
hurtful lusts, which drown men in destruc-
tion and perdition, 1 Tim. vi. 9.
Ver. 18. — When he sitteth upon the
throne,] That i=, when he is king: see the
notes on Exod. xi. 5. The copy of this
Law,] The Gr. translateth it, this Deuter-
onomy. The Hebs. have recorded thus ;
" When the king sitteth upon the throne of
his kingdom, he is to write him the book of
the law for himself, over and beside the book
which is left him of his fathers, &c. If his
fathers have left him none, or, if that be lost,
he is to write him two books of the law; the
one he is to reserve in his house, for so he is
commanded, as every one of Israel ; the other
is not to depart from before him. If he go
out to war, it (goelh) with him ; if he sit in
judgment, it is to be with him," &c. Maim.
treatise of Kings, chap. iii. sect. 1, Before
THE Priests,] The original book of the law
was kept in the sanctuary, as appeareth by
Deut. xxxi. 26 ; 2 Kings xxii. 8: out of that
was the king's copy to be written, that it
might be perfect
M
274 DEUTERONOMY.
the priests, tlie Levites. '' And it shall be with liini, and lie shall
read there in all tlie days of his life, that he may learn to fear Je-
hovah his God, to keep all tlie words of this law, and these statutes,
to do them. ^° That his heart be not lifted up above liis brethren ;
and that he turn not aside from the commandment, to the right
hand or to the left, to the end that he may prolong his days in his
kingdom, he and his sons in the midst of Israel.
V'er. 19. — It shall he with him,] In all
places whither he went, he carried this copy
of the law with him, as before is noted. So
God said unto Jo>;hua, 'This book of the law
shall not depart out of thy mouth, but thou
shall meditate therein cay and night,' &r.
Josh. i. 8. This David did, as appeareth by
Ps. cxix. 16, 24, 97—99, &c. Learn to
FEAR,] Under this name fear, not only the
inward reverence, but the outward worship
and service of God is also implied, even all
true religion: as that which is written,
' their fear toward me is taught by the precept
of men,' Is. xxix. 13, is expounded by our
Saviour, ' In vain they worship me, teaching
for doctrines the precepts of men,' Matt. xv.
9.
Ver. 20. — Not lifted up above his
BRETHREN,] Because the honour of the king
was great, and all were to obey him in the
Lord, Josh. i. 16—18: Eccl. viii. 2—4;
Rom. xiii. 1, therefore he is warned to shun
pride, and loftiness of heart; whereupon
David said, ' Lord, my heart is not haughty,
nor mine eyes lofty,' &c. Ps. cxxxi. 1, 2.
The contrary was found in Nebuchadnezzar,
to whom ' the most liigh God gave a king-
dom, and majesty, and glory, and honoui- :
but vvhen his heart was lifted up, and his
mind hardened in pride, he was deposed from
his kingly throne, and they took his glory
from him,' Dan. v. 18, 20. The Hebs. say.
" As the scripture giveth great honour to the
king, and every one is hound to honour him;
so it commandeth him, that his heart be hum-
ble within him, and wounded, as it is said
(in Ps. cix. 2'L) 'My heart is wounded
within me.' And he may not carry himself
with pride of heart in Israel, more than is
meet, Deut. xvii. 20, but must be gracious
and pitiful, both to little and great; and go
out and come in for their pleasure and for
their good, and have regard of the honour of
the smallest. And when he speaketh unto all
the congregation in general words, he should
speak gently, as it is said (by David, in I
Chron. xxviii. 2.) 'Hear me, my brethren
and my people.' It is also said (in 1 Kings
xii. 7.) ' If thou wilt be a servant unto this
people this day,' &c. And he must always
use exceeding meekness: we have had none
greater than oin- master Moses, yet he said,
'And what are we? your murmurings are not
against us,' (Exod. xvi. 8.) And he bare
their cumbrance, and their burden, and their
murmurings, and their indignation, as a
nursing father beareth the sucking child,
(Num. xi. 12.) The scripture calleth him
a shepherd to feed Jacob his servant: and
the manner of a sheplierd is expressed
(in Is. xl. 11.) 'He shall feed his flock like
a shepherd, he shall gather the lambs with his
arm, and carry them in his bosom,'" &c.
Maim, treat, of Kings, chap. 2. sect. 6.
CHAP. XVIII.
1. The priests and Levites have no inheritance, hut the Lord. 3. The
priests' due from the people. 6. The Levite's portions. 9. The abomi-
nations (the unlawful arts) of the nations are to he avoided. 15. A
prophet is promised, whom Israel must hear. 20. The presumptuous
prophet is to die.
' The priests, the Levites, all the tribe of Levi, shall ba-. e no
part nor inheritance with Israel -. tlie fire offerings of Jehovah, and
Ver. 1. — No part,] Or, no portion, which would have been a great portion, ai
namely, in the spoils taken from the enemies: appeareth by Josh. xxii. 8. So the Hebs.
CHAP. XVIII.
'2:5
ills inheritance, sliall tliey eat. ^ And lie shall have no inheritance
among his brethren : Jehovah, he is his inheritance, as he hath
spoken unto liini. ^ And this shall be the priests' dne from the
people, from them that slay a slaughter fqf any beasts J the Le-
expound it, 710 part in the spoil, nor inheri-
tance in the lanl ; Maim. torn. y. treat, of
the Release and Jubilee, chap. xiii. sect. 10.
See the notes on Num. xviii. 20. NoR in-
heritance,] In the land of Canaan, which
was divided among tlie other tribes. Num.
xxvi. 2 — 53, 57. But because the Levites
were adjoined to the priests for tlie service of
the Lord and his church. Num. xviii. 1, 2,
&c. therefore (iod would not have them
cumbertd with the affairs of tiiis life, lest by
tliem they should be hindered from doing
their duty, as it is written, ' No man that
warreth, entangleth himself with the affairs
of this life, that he may please him who hath
chosen him to be a soldier,' 2 Tim. iii. 4.
See also Deut, x. 8, 9. So the Hebs. say,
* Wherefore was not Levi counted meet to
have inheritance in the land of Israel, or
spoils with his brethren?' Because he was
separated to serve the Loid, and to inherit
him, and to teach his straight ways, and his
just judgments unto many. Deut. xxxiii. 10.
Therefore was he separated from the ways of
the world: they wage not war as do the rest
of Israel, neither do they inherit, nor earn for
themselves with strength of their bodies, but
they are the Lord's power (or substance) as it
is written (in Deut. xxxiii. IL) ' Bless
Lord his power:' and the blessed (God) him-
self earneth for them; as it is written (in
Num. xviii. 20.)' I am thy part and thine in-
heritance.' " Maim, treat, of the Release
and Jubilee, chap. xiii. sect. 12. Fire-of-
ferings,] Which were to be offered on the
altar by tire, as the meat-offering, sin-offer-
ing, and trespass offering of every man.
Num. xviii. 9. And his inheritance,]
That is, all other things which being the
Lord's right by his law, he hath given to the
priests and Levites. Of these, see the notes
on Num. xviii. where four and twenty gifts
were bestowed on the priests, all expressed in
the law. The Gr. referreth it to the former,
saying, " the burntoflerings of the Lord shall
be their inheritance."
Ver. 2. — And he,] that is, Levi, put for
all the Levites and priests of that tribe: so
in Mai. ii. 4, 5. Spoken unto him,] In
Num. xviii. 20, and other places. Herein
God promiseth to those that fear him, his
ministers, 1 Cor. xix. 13, 14, and all his
people, to be their inheritance, that i?, to re-
lieve them, and supply all their wants out of
the riches of his grace, 2 Cor. ix. 8. Sn the
Hebs. here say; " Not tiie tribe of Levi only,
but every particular man of all that comes
into the world, whose spirit maketh him will-
ing, and giveth him understanding with
knowledge to separate himself, to stand be-
fore the Lord, to minister unto him, and to
serve him, to know the Lord, and walk
aright, as Gud did make him; and that he
break from off his neck the yoke of many in-
ventions which the sons of Adam have sought
out, (Keel. vii. 29,) behold this man sancti-
fieth himtelf holy of holie?, and the Lord will
be his part and his inheritance for ever, and for
ever and ever; and will vouchsafe unto him in
this world the things that shall be sufficient
for him, even as he did vouchsafe unto the
priests the Levites. Behold David saith(in
Ps. xvi. 5.) ' The Lord is the portion of my
part and of my cup, thou sustaiiiest my lot.' "
Maim, in the Release and Jubilee, chap,
xiii. sect. 13.
Ver. 3. — The Priests' due,] Heb. the
judgment (or right J of the priests: which
the Chald. expoundeth dne unto the priests;
and so the word Judgment is elsewhere used
for dutff, Ps. Ixxxi. 5. Slay a slaughter,]
That is, kill any beast for common food. The
original word generally signifietii no more
than to kill a beast (as is noted on Gen. xxxi.
54,) and in special, to kill for saci ifice unto
God. But the large meaning is here to be
chosen; for it agreeth not with the formei-
laws in Lev. touching sacrifices, that the
priests should have the cheeks, &c. and the
general exposition of the Hebs. is, that this
is meant of common meats. Ox or sheep,]
Implying ^oa<5 also; for that is usually com.
prehended under the name sheep or lamb.
That he,] Or, atid he, that is, every one of
the people shall give. Give unto the
Priest.] Hereupon these are called gifts.
Of them the Hebs. write; " It is command,
ed to give of every clean beast that is killed,
unto the priest, the shoulder, and the two
cheeks, and the maw, (Deut. xviii. 3,) and
these in every place are called gifts. And
this commandment is in use continually,
whether when there is a temple or not; and
in every place, whether within the land (of
Israel) or without it: and it is to be of com-
mon (things) not of things sanctified. If it
be d('ublful whether (the beast) be a firstling,
these gifts must be given out of it : if it be n
firstling, that is all the priest's, (Num. xviii.
15,3 and if it be not a firstling, these gifts
276
DEUTERONOMY.
whether ox or sheep, tliat he shall give unto the priest the slioulder
and the two clieeks and the maw. ^ The fivst-Jruits of thy corn,
of thy new wine, and of thy new oil, and the first of the fleece of
thy sheep slialt thou give unto him. * For Jehovah thy God hath
chosen him out of all thy tribes, to stand to mmister in tlie name
of Jehovah, him and his sons all days.
^ And if a Levite shall come from any one of thy gates, out of
all Israel, where he sojourned; and shall come with all the desire
of his soul, unto the place which Jehovah shall choose ; ' Then he
shall minister in the name of Jehovah his God, as all his brethren
are (out of it) for the priest. Gifts are due
of none but, clean beasts only, as it is said,
' Whether ox or sheep,' &c. whether it be
killed for man's meat, or for to feed infidels,
or dogs, or for medicine, these gifts are due
of it. If a proselyte have a beast killed, if
it were before he was joined, he is free; if
after he were joined, he is bound (to give
these gifts.) In a place where no priests be,
they may prize the gifts and eat them, and
give the price to any priest that they will.
If he will give these gifts to one priest, he
may; or if he will divide them, he may not
give half the maw to one, or half the shoulder,
but the shoulder to one, and the maw to an-
other, and the cheeks to them both, [that is,
to each of them one.] If a priest will sell
his gifts, he may, or give them to an infidel,
&c. for there is no holiness in them at ail.
The priest may not violently take the gifts,
nor ask them with his mouth; but he receives
them when they are given him, with honour,"
&c. Maim, in Biccurim for first fruits .)
chap. ix. sect. 1. &c. The shoulder,]
(sailh Maim., ibid. sect. 18,) " and they may
not pluck ofr the wool, or slay them, but give
them with their skin, and witii their wool."
Ver. 4. — The first-fruits,] Of these,
see the annots. on Exod. xxii. 29 ; Num.
xviii. 12. These were called by the Hebs.,
the "great heave-ofFering; and it was to be
given (they say) to the priest, whether it were
clean or unclean: though the coin or oil weie
all unclean before it was separated, the owner
was bound to separate out of it an heave-of-
fering, and give it to the priest. If it were
clean, the priest did eat it; if unclean, they
used it for burning, &c. And whosoever
separated the great heave-ofiering, or the
heave-oilVring of the tithe, he blessed (God)
before h(; separated it, after the manner as he
used to bless for doing all the command-
ments." Maim, in Trumoth, chap. ii.
sei-t. 14, 16. Other things hereabout are
noted on Num. xviii. and Lev. xxii. Of the
flkece,] Of this there is no measure set by
the law J but by the Heb. doctors, they might
not give less than one of sixty (the sixtieth
part, as of other first- fruits is noted on Exod.
xxii. 29.) " And this is not due but in the
land (of Israel) as the first-fruits of the corn,
and of common (beasts) not of holy. And
of sheep only, male and female: for their
wool is meet for clothing. He that sepa-
rateth the first of his fleece, and it be lost, is
indebted for it afterward, until he give it unto
the priest. He that saith, all my fleece be
first-fruits, his word must be confirmed.
Whoso hath many fleeces of first-fruits, and
would divide them among the priests, he may
not give less to every one than the weight
of five shekels of white wool, enough for a
little coat." Maim, in Bicctirim, chap. x.
Ver. 5. — To stand to minister in the
NAME, &c.] The Gr. interpretetli it, to stand
before the Lord thy God, to minister and to
bless in the name of the Lord. This show-
eth a reason of the former duly; because God
had called the priests from worldly affairs to
serve him, and to minister, and sow unto his
people spiritual things, therefore they should
reap the people's cai nal things, as 1 Cor. ix.
11, 13. By standing is noted their maimer
of service, as is observed on Deut. x. 8, and
their continuance in the same, as Ps. cxix.
91.
Ver. 6. — A Levite,] This is spoken
generally, and so implieth either priest or
ordinary Levite, who served by their courses,
but might at other times come up and serve
voluntarily, and have their portion with their
brethren. Of thy gates,] That is, as the
Gr. and Chald. do translate, of thy cities.
For the Levites dwelt dispersed in the tribes
of Israel, Josh. xxi. He sojourned,] His
dwelling in the cities is called a sojourning
as a stranger, for that the priests had ' no
inheritance with Israel,' ver. 1., but the
Israelites gave them (of their inheritance)
cities to dwell in, and the suburbs for their
rattle. Num. xxxv. 2, 3. Shall choose,]
To have his tabernacle, or temple and public
worship there: see Deut. xvi. 2: xii. 5.
Ver. 7. — Shai
i.MSTER,] Although
CHAP. Xv III.
77
vites that stand there before Jehovah : ^ They shall eat portion like
portion, beside his sales, by his fathers.
" VVlien thou art come into the land which Jehovah thy God
giveth unto thee, thou shalt not learn to do after the abominations
of those nations. '" TJiere shall not be found in thee any that
maketh his son or his daughter to pass through the fire ; a diviner
the priests and Levites ministered in their
courses, whereunto they were distributed, and
unto which they were hound, 1 Chron. xxiv.
XXV, yet it" any would at other times volun-
tarily serve, God here alloweth it, and their
portion for their labour. But the Hebs. ex.
plain this with some limitations, saying ;
"Moses our master divided the priests into
eiglit wards (or charges) four of Eleazar, and
four of Ilhamar. And so they were till Samuel
the prophet: and in Samuel's days, he and
king David divided them into four and twenty
wards, and over every ward one head pro-
vost. And they went up to Jerusalem, for
the service of the ward, eveiy week, &c.
And it is commanded that at the solemn
feasts, all the wards be equal, and whosoever
of the priests cometh up at the feast and will
serve, he may serve and have a portion with
them; and they may not say to him, Go thy
way till thy ward cometh, as it is written (in
Deut. xvii. C.) ' And if a Levite shall
come from one of thy gates.' Which words
are meant of the offerings at the feasts, &c.
But vows, and voluntary offerings, and the
daily sacrifice?, none ofltir them but the ward,
whose time is appointed: yea, though it be
at the feast, as it is said (in Deut. xviii. 8.)
' They shall eat portion like portion, besides
his sales by the fathers.' As if he should
say, they shall eat portion like portion, of the
offerings of the congregation, but have no
like portion in other things, which the fathers
have already apportioned them, and appointed
every ward by the week, &c. And tliey ac-
count, that he speaketh not but of the priests:
for there are no gifts in the sanctuary to eat
of, but for the priests only. And so a priest
which hath an ollering, may come into the
sanctuary, and offer it any day when he will,
as it is said (Deut. xviii. 6. ' And shall
come with all the desire of his soul') and
minister; yea, thou it be a siii-ofiiiring, or a
trespass-otiering, he ofl'ereth it, and maketh
atonement by his own hands, and hath the
skin of his ofliiring, and eateth (the flesh.)
And if he will give his offering to any priest
whom he will, for to offer it, he may give it;
and then the skin of the oblation, and the
seivice thereof, is the priest's oidy, to whom
he gave it." Maim, treat, of the Instru-
ments of the Sanctuary, chap. iv. sect. 3 — 6.
That stand,] That is, as the Chald. ex-
povnideth, that tnmister.
Ver. S. — Portion like portion,] That
is, egmal portions, one as much as another,
'J'he Gr. translattth, /le shall eat the portion
that is apportioned (or divided.) Beside
HIS SALES,] That is, beside the price of the
things sold. By this law, if a Levite sold a
house, he might redeem it any time, Lev.
XXV. 32, which he could not do, if he spent
his money upon his own maintenance, and
had no portion in the sanctuary. By his
FATHERS,] Or, according to the fathers. This
some refer to the sales foiemtntioned, wliicli
might be of the houses that he had from his
fathers, his patrimony. Others refer it to
the order of his service and portion, which
should be according to the courses and wards
aforesaid, without confusion or disturbance of
them: for according to the fathers and chief
men in the families, were the courses ap-
pointed, Num. iii. 2, 17, 21; 1 Chroir.
xxiv. 4. 'Ihe Gr. translatuth, beside the
sale, which is according to the family. But
the Chald. paraphraseth thus. Beside the
ward (or observation) which shall come on
the sabbath, as the fathers have appointed;
that is, besiile that portion which is due unto
him for his service by course in his week, as
the fathers appointed.
Ver. 10. — There shall not,] Or, Let
there not be found. To pass through the
FIRE,] So to burn them, or at least to conse-
crate them by this sign upon idols, and in
special unto Molech, to whi(\h abomination
this service was performed among the
heathens, Lev. xviii. 21. See the annot.
there. The Gr. translateth, any that purgeth
his soji or his daaghter in fire. Of Achaz
king of Judah it is said, that he made his
son to pass through the fire, 2 Kings xvi.
;^, which Ezra explainrth thus, he burnt his
sons in the fire, 2 Chion. xxviii. 3. A
DIVINER,] In Heb. Kosotn, a fore-seer, or
presages, a fore- teller of things to come, as
doth a prophet : as it is said, ' the prophets
divine for money,' Mic. iii. 1!, and Balaam,
a prophet, 2 Pet ii. Iti, is called a diviner.
Josh. xiii. 22, and though it be sometime
spoken it; the good part, as in Is. iii. 2.
The prophet and the diviner (or sage)
and the ancient; and in Prov. xvi. 10,
278
DEUTERONOMY
of divinations, an observer of times, or an observer of fortunes, n\
a witch. " Or one that cliarmeth a charm, or that asketh of a
divination is m the lips of the king: yet
commonly it is meant of evil and ln-athenish
prophets, or of the false prophets in Israel,
Is. xliv. 25; Ez. xiii. 6, 7, 9. With such
they used to consult in weighty cases, as 'the
Philistines called for the priests and the di-
viners,' I Sam. vi. 2, and the ' king of
Babylon stood at the parting of the way, at
the liead of the two ways, to use divination,'
&c. Ez. xxi. 21, 22. It was done by unlawful
means, as Saul said to the witch, " divine
unto me by the familiar spirit,' 1 Sam. xxviii.
8, and it was a thing hateful unto God; as he
saith, 'Rebellion is as the sin of divination,'
1 Sam. XV. 23. This art (as Cicero show.
etli in first book of divination) is called in
Gr., Mantikee, of Fury (as Plato expounds
it;) in Lat. divinatio d divis, of the gods, as
TuUy there saith: and he maketh it a fore-
knowledge and perceiving of things to come:
a skill much magnified in all nations. The
Hebs. also take a diviner to lie one that doth
things whereby he may foretel things to come,
and say, "such a thing shall be, or shall not be;
or say, it is good to do such a thing," &c. The
manner and means of divining they note to be
divers; some doing it with sand, some with
stones; someby lyingdownon the ground, some
with iron, some with a staff which he carrieth
in his hand, and leanethon, &c. whereto they
apply that of the prophet, ' My people ask
counsel at their stocks, and their staff de-
clareth unto them,' Hos. iv. 12. It is unlaw-
ful to divine, or to ask (counsel) of a di-
viner. He that asketh of a diviner is chas-
tised with stripes, but the diviner himself, if
he do any of the foresaid acts (of divination)
or the like, is beaten." Maim, treat, of
Idolatry, chap. xi. sect. 6, 7. Observer
OF TIMES,] Or, Soothsayer; an observer of
the clouds, and of the planets ; a planetary,
or, an observer of the flying of fowls ; an
augur. The diviners forespoken of were
carried much by inward and spiritual mo-
tions; these liy outward observations in the
creatures. Tliey were of esteem among the
Philistines, and other heathens, Is. ii, 6, and
the sin crept into Isjael, 2 Kings xxi. 6,
though God forbade it here, and in Lev. xix.
26. The Hebs. say, they were such as did
set times for the doing of things, saying,
" Such a day is good, and such a day is
naught: such a day is fit for to do such a
work; such a year or month is evil for such
a thing. It is unlawful to observe times,
though one do no work, but make it known ;
they are lies which fools imagine to be true,
and to be words of wise men," &c. Maim.
in treat, of Idolatry, chap, xi. sect. 8. An
OBSERVER OF FORTUNES,] One that curiously
searcheth, observelh, and telleth signs of
good or evil luck, which are learned by ex-
perience; The Heb. Nachash is to search
and find out by experience, Gen. xxx. 27;
xliv. 5; whereupon Menachesh (the word
here used) is one that loo curiously observeth
and abuseth things that do fall out, as lucky,
or unlucky signs ; as did the augurs and
soothsayers among the heathen. The Hebs.
describe it thus ; " as if one should say, Be-
cause the morsel of bread is fallen out of my
mouth, or my staff out of mine hand, I will
not go to such a place this day; for if I go, I
shall not speed of my business, because a
fox passed by on my right hand, I will not
go out of my house this day; foi' if I go,
some deceitful man will meet with me. And
so if men hear the chattering of a bird, and
say it shall be so, or not so ; it is good to do
such a thing, or not to do such a thing, &c.
And so he that maketh signs for himself, if it
fall out so or so, I will do such athing; if it fall
not out, I will not do it ; and all things of like
sort; these all are unlawful: and whosoever
doth any act, because of any of these things, is to
be beaten." Maim, treat, of Idolatry, chap.
xi. sect. 4. Tliis sin was common among the
heathen, practised of the wisest. Num. xxiv.
I ; 1 Kings xx. 33 ; and it spread into Isi ael,
2 Kings xvii. 17; 2 Chron. xxxiii. 6; and is
at this day too common among Christians,
though God's law plainly forbiddeth it here,
and in Lev. xix. 26. A Witch,] Or, a
sorcerer, a magician; in Heb., Mecash-
sheph, in Gr., Pharmakos ; of this kind
were Jannes and Jambres, the sorcerers of
Egypt: see the notes on Exod. vii. 11.
Such were esteemed among the wise, and
called to tell and interpret dreams, Dan. ii.
2. By God's law a witch might not be suf-
fered to live, Exod. xxii. 18, yet did this evil
prevail in Israel, 2 Chron. xxxiii. 6 ; Jer.
xxvii. 9; Mai. iii. 5. The Hebs. seem to
hold two sorts of these witches or sorcerers,
some that did hurt, others that did hold the
eyes, that is, by juggling and sleights beguiled
men's senses. Mecashsheph (the witch) "is
to be sttmed to death, if he do the act of
witchcraft: but he that holdeth the eyes, and
seemeth to do that which he doth not, is to be
beaten." Maim, treat, of Idolatry, chap,
xi. sect. 15.
Ver. 11.— Charmeth a charm,] Or,
inchanteth an inchanttnent, or conjuretk
conjuration. The Heb. Choher signifieth
conjiiining. <'r consociating, the Chald,
CHAP. XVIII.
279
familiar spirit, or a wizard, or that seeketJi unto the dead. '~ For
every one tliat doth these things, is an abomination unto Jehovah :
and because of these abominations, Jehovah thy God dotli drive
them out from before thee.
'^ Thou shalt be perfect with Jehovah thy God. '* For these
nations which thou shall possess, hearkened unto observers of times.
name Ratim, is tif murrmiring or mumbling:
the Gr. Epaidon, of chariimig or inchant-
ing. This charmer is said to be he '♦ that
speaketh words of a strange language, and
without sense: and he in his foolishness
thinketh that these words are profitable.
That if one say so or so unto a serpent, or a
scorpion, it cannot hurt a man ; and he that
saith so and so to a man, he cannot be hurt,
&c. He that wliisperethovera wound, orread-
eth a verse out of the bible: likewise he thatread-
cth overan infant, that it may not be frightened;
or that layeth the book of the law (the bible)
or the phylacteries upon a child that it may
sleep; such are not only among enchanters or
charmer?, but of tho-e that generally deny
the law (of God) because they make the
words of the sciipture medicine fur the body,
whereas they are not but medicine for the
soul, as it is written (in Prov. iii. 22.) ' They
shall be life unto thy soul.' " Maim, treat, of
Idolatry, chap. xi. sect. 10, 12. Of .\
F.MiiLiAR SPIRIT,] Called in Heb. Oh, which
oignifieth a bottle. Job. xxxii. 19, applied
here and often to magicians, who possessed
with an evil spirit, speak with hollow voice
as out of a bottle, and (as some say) with
swollen bellies: whereupon the Gr. version
usually calleth them Ecgastrimuthoi, as
speaking out of the belly. But the holy
Spirit in Arts xvi. 16, expoundeth it more
fully, the spirit of Pithon (vy of divination:)
meaning of the devil, whose answers were
given to the heathens by these means: the
chitf whereof was called Pythius Apollo, and
his temple Pythion, and his feast Pythia kept
to his honour, who was feigned to kill the ser-
pent Python. The manner of this oracle
the prophet showeth to be with an hollow low
voice ; as, ' Thy speech shall be low out of
the dust, and thy voice shall be as of one that
hath a familiar spirit,' Is. xxix. 4. The Hebs.
explain it thus, that he which had a familiar
spirit, " stood and burned incense, and held a
rod of myrtle tree in his hand, and waved it.
And he spake certain words in secret, until
he that inquired did hear one speak unto him,
and answer him touching that which he in-
quired, with words from under the earth,
with a very low voice, &c. Likewise one
took a dead man's skull, and burnt incense
thereto, and enchanted thereby, till he heard
a very low voice, &c. He that did aoy of
these acts, was to be stoned to death."
Maim, in treat, of Idolatry, chap. vi. sect. 1.
This was Saul's sin, that he sought to a
woman which had 'a familiar spirit,* the
voice whereof he heard, 1 Sam. xxviii. 7 —
15, for which transgression the Lord killed
him, 1 Chi on. x. 13, and hath threatened to
cut ofT all from among his people, that do in-
quire if such, Lev. XX. 6. Wizard,] Or
cunning man ; in Heb. lidgnoni, so named
of his knowledge, nr cunning : and so the
Gr. version in other places calleth him
Gtiostes, of knowledge, a prognosticator :
but here the Gr. is Teratos/copos, he that
observeth wonders. The Chald. giveth him
a name of remembrance, Zecuru. He is
usually joined with the former, ' that hath a
familiar spirit,' as in Lev. xix. 31 ; xx. 6;
2 Chron. xxxiii. 6; 1 Sam. xxviii. 3, and
by the law they were both of them to die.
Lev. XX. 27. Such were among the Egyp-
tians, and other heathens. Is. xix. 3, it is
likely therefore that their practice was alike
abominable. The Hebs. describe him thus,
that " he put in his mouth a bone of a bird
called Jadvangh, and burned incense, and did
other works, until he fell down as with shame
(or modesty) and spake with his mouth, things
that were to come to pass." Maim, treat, of
Idolatry, chap. vi. sect. 2. That seeketh
UNTO THE DEAD,] Or, as the Chald. and Gr.
expound it, that inquireth of the dead: such
we call of the Gr. name, a Necromancer.
Of him they say, that " he made himself
hungry, and went and lodged among the
graves, that the dead might come unto him
in a dream, and make known inito him that
which he asked of him. And others there
were that clad themselves with clothes for
that purpose, and spake certain words, and
burned incense for that purpose, and slept by
themselves, that such a dead person might
come and talk with them in a dream."
Maim, in treat, o^ Idolatry, chap. xi. sect. 13.
Ver. 13. — Perfect with Jehovah,]
That is, in faith and love seek unto him only;
and as he doth, so abhor thou all such wicked
persons. Perfection (oi- sincerity, integrity)
respecteth our upright conversation in body
and mind, as is noted on Gen. vi. 9, and to
be 'perfect with the Lord,' is expounded in
Gr., before the Lord ; and the Chald. saith,
in the fear of the Lord : but our Saviour
280
DEUTERONOMY.
and unto diviners : but as for thee, Jehovah thy God liath not suf-
fered tliee so. '' Jehovah thy God will raise tip unto thee a pro-
phet, from the midst of thee, of thy bretliren, like unto me : unto
him ye shall hearken.
'^ According to all that tiiou askedst of Jeliovah thy God in
Horeb, in the day of the assembly, saying. Let me not hear again
the voice of Jehovah my God ; and this great fire let me not see
any more, that I die not.
'^ And Jeliovali said unto me. They have well spoken that wliicli
more fully openeth it; ' Be ye perfect, even
as your Father which is in heaven is perfect,
Mati. V. 48.
Ver. 14. — Not suffered thee,] Heb.
not given thee : but hath taught thee better
by his law (which the other nations want,
Ps. cxivil. 19, 20,) and will more fully in-
form thee by the propiiet, whom he will raise
up unto thee, ver. 15. So in Acts xiv. 16.
God 'in times past suflered all nations to
walk in their own ways.'
Ver. 15 — A Prophet,] So named of
the Gr. prophets, which signifieth a fore-
teller ; in Helj. Nabi, of uttering and inter-
preting the oracles of God ; as Aaron was
Moses' prophet, that is, interpreter, Exod.
vii. 1, and of seeing visions of God, such a
man was called ' a seer,' I Sam. ix. 9. Unto
all the former diviners, wizards, charmers,
&c. raised up to the heathen of the devil,
Moses here opposeth one prophet to be raised
up mito Israel of God; and this was Christ
raised up unto the Jews, as Peter applieth it,
saying; ' Moses said unto the fathers, A pro-
phet will the Lord your God raise up unto
you, &c. ye are the cliildren of the prophets,
and of the covenant, &c. Unto you first
God having raised up his Son Jesus, sent
tiim to bless you, in turning away every one
of you from his iniquities. Acts iii. 22 — 26.
Of thy brethren,] Clirist was to be a man,
and of the stock of the Jews by promise, be-
cause the people could not endure to hear the
voice of God, ver. 16, and as in lespect of
his prop'iecy, so of the priesthood ; ' For
every high priest is taken from among men,'
Heb. V. 1, and of his kingdom, as in Deut.
xvii. 15, ■' from among thy brethren shalt
thou set a king over thee." Like onto me,]
It is said, ' There arose not a prophet in
Israel like unto Moses, whom tlie Lord knew
face to face, in all the signs and wonders
which the Lord sent him to do,' &c. Deut.
xxxiv. 10 — 12. This therefore cannot be
understood of the ordinary prophet«, which
were raised up in Israel, but of Christ only,
as the apostles do expound it. Acts iii. 22 —
t^. And Christ was like unto Moses, in
respect of his office of mediation between
God and his people, Deut. v. 5 ; 1 Tim. ii.
5, but greater than Moses, as being ' the
mediatoi' of a better covenant (or Testament)
which was establislied upon better promises,'
Heb. viii. 6. Like him in excellency; for
as Moses excelled all the prophets, in speak-
ing with God mouth to mouth, Num. xii.
6 — 8, so Chiist excelled him and all men, in
that being ' in the bosom of the Father,' he
hath come down from heaven, and declared
God unto us, John i. 18; iii. 13. Like him
in faithfulness, but therein also excelling: for
Moses was faithful in God's house ' as a ser-
vant, but Christ as the Son over his own
house,' Heb. iii. 2, 5, 6. And like him in
signs and wonders, wherein he also excelled
Moses, as the history of the gospel showeth:
for, he was a ' prophet mighty in deed and
word, before God and all tlie people,' Luke
xxiv. 19, 'a man approved of God among
them, by miracles, wondeis, and signs, which
God did by him, in the midst of them,' Acts
ii. 22, ' for he did among them the works
which none other man did,' John xv. 24.
Unto him,] That is, not unto the diviners,
wizards, or any such like, but ' unto him,' and
him only; as, 'him thou slialt serve,' Deut.
vi. 13, is expounded, 'him only,' Matt. iv.
10. And though this is principally meant
of Christ's person, of whom God said, ' hear
him,' Matt. xvii. 5, yet it implieth also his
ministers, as himself said, ' He that heareth
you heareth me, Luke x. 16.
Ver. 16. — Horeb,] A mountam called
also Sinai, Exod. xix. where the law was
given, Deut. v. 2. Of the assembly,] Or,
of the church, when all Israel were assem-
bled to hear the law, Exod. xix. 9, 10, &c.
Not hear again,] Heb., not add to hear:
see Exod. xx. 1 9, where the people requested
Moses .to speak with them, and not God.
Ok Jehovah.] The Chald. translateth it, of
the word of the Lord. That I die not,]
Or, and let me not die ; as the Gr. tianslat-
eth, neither let us die.
Ver. 17. — Have well spoken,] Or,
have done well in speaking. The Gr, saith.
CHAP. XVIII.
281
they have spoken. '^ A prophet will I raise up unto them, from
among their brethren, like unto thee : and I will give my words in
]us moutli, and lie shall speak unto tliem all that I shall command
him. '* And it shall be, that the man wliicli will not hearken unto
my words, which he shall speak in my name, I will require it of
rightly (or ^veH) all that they have spoken.
Although their speech firoceedeii from the
Spirit of bondage and fear, niariifest(d in
them by the work of the law in their con-
sciences, Rom. viii. 15, and they desired not
Christ, but Moses to speak unto tliem; yet as
' tlie law was a schoolmaster to lead them
mito Christ,' Gal. iii. 24, so God took occa-
sion hereby to preach and promise Christ
unto them ; wlio is here not only instead of
all diviners and soothsayers, but instead of
JVIoses himself, who was the minister of the
law, which * worketh wrath,' Rom. iv. 15,
and was 'the ministration of death,' 2 Cor.
iii. 7. But ' Christ hath redeemed us from
the curse thereof,' Gal. iii. 13, and is here
promised as a prophet sent to bless us, Acts
iii. 26, ' for the law was given by Moses, but
grace and truth came bv Jesus Christ,' John
i. 17.
Veb. 18. — A Prophet,] Meaning Christ
himself, the interpreter and declarer of the
word of God, as ver. 15, of wliom the mul-
titude said, ' Tliis is Jesus the prophet,'
Matt. xxi. 11. R.\iSE ui',] Tliis also the
people confirmed, saying, ' A great prophet
is risen up amongst us,' Luke vii. 16. Will
GIVE,] That is, will put and establish, as the
word given, 1 Chron. xvii. 22, is the same
that established, 2 Sam. vii. 24. The
Chald. exponndeth it, I will give my words
of prophecy. Accordingly Christ said to
his Father, ' I have given unto them the
words which thou gavest me,' John xvii. 8.
Mis mouth,] To signify this, Christ ap-
peared with ' a sharp two-edged sword, pro-
ceeding out of his mouth,' Rev. i. 16, which
figured ' the sword of the Spirit, the word of
God,' Eph. vi. 17, for God hath made his
'mouth like a sharp sword,' Is. xlix. 2;
therewith he smote his enemies: and for the
comforts wherewith he refresheth his people,
his lips are likened to ' lilies dropping sweet-
smelling myrrh,' Song v. l.S. All that I
SHALL COMMAND,] This Christ did in his
osTu person, as he said, ' I speak not of my-
self, but the Father which sent me, he gave
me a commandment what I should say, and
what I should speak ; and I know tiiat his
commandment is life everlasting: whatsoever
I speak therefore, even as the Father said
unto me, so I speak,' John xii. 49, 50, and,
' All things that I have heard of my Father,
I have made known unto you,' John xv. 15.
Vol. II. 2 N
He did and doth it also by his ministers; for
as he gave his apostles the words which the
Father had given him, John xvii. 8, so the
things wliich they spake and wiote, were
* the commandments of the Loid,' i Cor.
xiv. 37, and he requireth of all, that ' If any
man speak,' it should be 'as the oracles of
God,' 1 Pet. iv. U.
Ver. 19.. — My words,] God here ac-
knowledgeth the words to be his own, which
Clnist sliould speak; as himself also said,
' My doctrine is not mine, but his that sent
me,' John vii. 16. And whereas prophets
used to show signs and wonders, Deut. xiii.
I, 2, thougii Christ did many such. Acts ii.
22, yet are they not here mentioned, because
the ' word and gospel of Clirist is the power
of God unto salvation,' Rom. xvi., and his
' commandment is life everlasting,' John xii.
50, and Christ's name is called 'the word of
God,' Rev. xix. 13; John i. I; and the word
(rather than wonders) was that which the
ancient Jews expected by Christ, as their
later wi iters do witness, saying, '• Let it not
come up into thy mind, that the king Christ
needeth to do signs and wonders ; the thing
is not so: for behold Rabbi Akibah was a
great wise man of the wise men of the Talmud,
and he was armour-bearer to Ben Cuziha the
king, who was thought to be the king Christ.
And both he and all the wise men of his age
supposed that he had been Christ t.is King,
until he was killed for his iniquities: when he
was killed, they knew he was not so. And
the wise men asked not of him any sign or
wonder." Maim, in treat, of Kings, chap.
xi. sect. iii. Howbeit, when the true Christ
was indeed come, that ' wicked and adulterous
generation sought after a sign,' Matt. xvi. 14;
xii. 38, 39, and except they saw signs and
wonders, they would not believe, John iv.
48, and though he did many miracles before
them, yet they believed not in him, John xii.
37. He came in his Father's name, and
they received him not; another (as Ben
Coziba) came in his own name, and him they
received, John v. 43. I will require it,]
To wit, by punishment, for so requiring ofteu
signifieth, Gen. ix. 5; xlii. 22, and so the
Gr. here translateth, J will take vengeance
on, him ; and the apostle expoundeth it thus,
' eveiy soul which will not hear that prophet,
shall be destroyed from among the people,'
Acts iii. 23. The Chald. translateth. My
282
DEUTERONOMY.
him. ^" But the prophet which shall presume to speak a word in
my name, which I have not commanded him to speak, and he that
shall speak in tlie name of other gods, that propliet shall even die.
^' And if thou shalt say in thine heart, How shall we know the
word wliich Jehovah liath not spoken. ^^ That which a prophet
shall speak in the name of Jehovah, and the thing be not, neither
word shall require it of him. And tlie
Heb. doctors so explain tliese words, " He
that traiisgresseth against his words, is guilty
^f death by the liand of God; as it is writ-
ten (ill Deut. xviii,) I will require it of
him,'' Maim, in Jesude hatorah, chap. ix.
sect. 2. This was fulfilled upon the Jews,
who would not hearken to the words of
Christ, therefore he destioytd the city and
the sanctuary, as was prophesied, Dan. ix.
26. The enemies laid it even with the
ground, and tlie children thereof within it:
and they left not therein one stone upon an-
other, becaufe she knew not the time of her
visitation, Luke xix. 44. So they died in
their sins, John viii. 24, and wrath came
upon them, to the uttermost, 1 Thes. ii. 16.
Ver. 20 — Shall prf.spme,] The Gr.
and Chald. expound it, shall do ungodly and
wickedly. Not commanded,] Ol this sin
the false prophets in Israel were commonly
guilty, and for it reproved; as, "They have
seen vanity, and lying divination, saying,
'The Lord saith; and the Lord hath not
sent them,' Ez. xiii. 6, and, I have not sent
them, saith the Lord, yet they prophesy a lie
in my name, Jer. xxvii. 15. And of this
the Hebs. say, " Tlie false proplat is to be
strangled to death, although lie piophesy in
the name of the Lord, and neither addeth nor
diminisheth, (Deut. xviii. 20.) Whether he
prophesieth that which lie hath not heard by
prophetical vision, or whoso hath heard the
words of his fellow prophet, and saith that
this word was said unto him, and he pro-
phesieth thereby: lo, he is a false prophet,
and is to be strangled to death." Maim,
treat, of Idolatry, chap. v. sect. 7, 8. Of
OTHER GODS,] As they that prophesied by
Baal, Ji:r. ii. 8; xxiii. 13. The Hebs. de-
clare it thus ; " The prophet that prophesieth
in the name of an idol, as he that saith, such
an idol, or such a star said unto me that we
are commanded to do this or that, or not to
do it, though it be to pronounce that unclean
which is unclean, or that clean which is clean,
&c. he is to be strangled to death, &c. And
it is unlawful to ask of him a sign or a won-
der, and if he do any of himself, they may
not le^ard him ; and whoso supjioseth of his
signs, that peradvcnlure they may be true,
traiisgresseth this prohibition, (Deut. xiii. 3.)
Thou shalt not hearken unto the words of that
prophet." Maim, treat, of Idolatry, chap.
V. sect. 6, 7. Shall even die,] That is,
shall he put to death by the magistrate, and
his judgment is to be strangled, as before is
noted. For which strangling, they afterward
(as under the Romans) used crucifying. And
the Hebs. say, " They judged not either a
(whole) tribe, or a false prophet, or the high
priest, but by the mouth of the S}iifdrion of
seventy-one judges. Tlialmud Babyl. in
Sanhedrin, chap. 1. This high Synedrion
was after in Jerusalem ; hereupon our Sa-
viour said, ' It cannot be that a prophet perish
out of Jerusalem: and, O Jerusalem, Jeru-
salem, which killest the piophets,' &c., Luke
xiii. 33, 34.
Ver. 22. — That which,] In Gr., what-
soever things ; meaning of predictions fore-
telling things to come. For touching mat-
ters of faith, and of the worship ot God, the
people were to hold unto the written law;
against which if any prophet did teach, and
give a sign or wonder which came to pass,
yet they were not to believe or hearken unto
him. See Deut. xiii. 1—5. The thing,]
Or, the word be not. But Jonas prophesied
the destruction ol Nineveh within foity days,
and it came net to pa-s: yet the Lord had
spoken that word, Jon. i. ; iii. Here then
conditions are implied; as, if men break not
ofl' their sins by repentance, the evils fore-
told shall come upon them, &c. Ez. xxxiii.
13 — 15; Jer. xxvi. 12, 13, IS, 19. E pe-
cially this is meant concerning prophecies of
good things, which if they come not to pass,
the piophet is found false, as ' Jeremiah said
to Ananias, ' The piophets that liave been
before me, and before thee of old, prophe-
sied both against many countries, and against
great kingdoms, of war, aud of evil, and of
pestilence. The prophet which prophesieth
of peace, when the word of the prophet shall
come to pass, then shall the prophet be known,
that the Lord hath truly sent him, Jer. xxviii.
8, 9. Of this matter the Hebs. say, "Every
prophet that riseth up among us, and saith
that the Lord hath sent him, it is not neces-
sary that he do a sign like one of the signs
of Moses our master, or like the signs of
Elias and Elisceus, that there should be in
them 3 change of the custom of the world.
CHAP. XVIII.
283
cnnic (to pass) that is tlie word which Jehovah hath not spoken,
the prophet hath it in presumption, thou shalt not be afraid of
him.
But his sign shall be, that he foretell things
that are to come in the world, and so cbnfirm
his words, Deut. xviii. 21, 22. Therefore
when there cometh a man fit for prophecy,
with the ambassage of the Lord, and he
cometh not to add unto, or to diminish from
(the law) but to serve the Lord by the com-
mandment of the law, they must not say to
him, divide the sea for us, or raise up the
dead, or the like, and afterward we will be-
lieve in thee: but they must say unto him,
If thou be a prophet, foretell us of things that
are to come: and when he telleth, we must
wait to see whether the things come to pass
or no; and if there fail but even a little
thing, it is evident that he is a false prophet.
But if all his words do come to pass, he is to
be esteemed of us faithful. And they try him
many times; if his words be all of them
found faithful, lo this is a true prophet, as it
is said of Samuel, ' And all Israel, from Dan
even lo Beersheba, knew that Samuel was
faithful to be a prophet of the Lord,' 1 Sam.
iii. 20. But do not the observers of times,
and the diviners, foretell things that do come
to pass? What difference then is there be-
tween the prophet and them? Diviners and
such like persons, some of their words are
confirmed, and some aie not ; acrordiiig to
that which is written (in Is. xlvii. 13), Let
them stand up now and save thee, which view
the heavens, which gaze on the stars, which
make known by the months, of the things
which shall come upon thee: [He saithj of
the things; and not all the things. And it
may be, that nothing at all of that which they
speak is confiimed, but they err in all; as it
is written (in Is. xliv. 25), ' That frustrateth
the signs of the liars, and maketh diviners
fools.' But the prophet, all his words are con-
firmed ; as it is written (in 2 Kings x. 10),
There shall fall unto the earth nothing of the
word of the Lord. Also he saitii (in Jer.
xxiii. 28), The prophet that hath a dream,
let him tell the dream; and he that hath my
word, let him speak my word faithfully: what
is the chafl' to the wheat, saith the Lord?
As if he should say, the words of the divi-
ners and their dreams, are as chafl', where-
with a little wheat is mixed: but the word of
the Lord is as wheat, wherewith there is no
chart' at all. And of this thing the scripture
assureth us, and saith, that the words which
diviners make known to the heathens, they
do lie ; the prophet maketh known unto you
the words of truth, that you have no need of
soothsayers, diviners, and such like, De.ut.
xviii. 10 — 15. Lo! thou art taught, that a
prophet riseth not up unto us, but to make
known unto us things which shall come to
pass in the world, as plenty or famine, wars
or peace, and such like: Yea even the needs
of a particular person doth he make known
unto iiim, as Saul when he had lost a loss,
went to the prophet to tell him where it was,
I Sam. ix. Such things as these doth the
prophet tell; but maketh no other law, neither
addeth to the commandment, or taketh ought
from it. Threaten ings of vengeance, which
a prophet denounceth, as when he saith, Sucli
a man shall die, or such a year there sliall be
famine, or wars, or the like; if his words
stand not, we may not for this deny his pro-
phecy, nor say, behold he spake, and it came
not to pass; for the holy blessed God is long-
suffering, and much in mercy, and repenteth
of the evil; and it may be, that thej have
lepented, and he sparetli them like the men
of Nineveh; or that he deferreth it as he did
Ezekiah's death, 2 Kings xx. But if he pro-
mise them good, and say it shall be thus or
thus, and the good thing come not which he
hath spoken, it is certain that he is a false pro-
phet; for every good thing which God de-
creeth, though upon condition, he changeth
not, &c. Lo! thou art taught, that in words
of good things only, is a prophet tiled. As
Jeremiah said in his answer to Ananias, when
Jeremiah prophesied of evil, and Ananias of
good, he said unto Ananias, ' If my words stand
not, it shall not appear by this, that I am a
false prophet; but if thy words stand not, it
shall be know n that thou art a false prophet j
as it is written. The prophet which sptaketh
peace, when the word of the prophet shall
come to pass, the prophet shall be known that
the Lord hath sent him in ti uth,' Jer. xxviii.
9. A prophet unto whom another prophet
beareth witness that he is a prophet, lo! he is a
prophet out of doubt, and needeth no further
trial. For behold Moses bare witness
unto Joshua, and all Israel believed in him,
before he showed any sign. And so through-
out (all) generations, the prophet whose pro-
phesy is known, and they have found his
words faithful, time after time; or that a
prophet hath testified of him, and he hath
walked in the ways of prophesy, it is unlaw-
ful to make question afterward, and to sus-
pect his prophecy, lest it be untrue. It is
unlawful also to tempt him more than is meet,
&c., for it is written, ' Ye shall not tempt
the Lord your God, as ye tempted him in
Mhssah, where they said. Is the Lord
284
DEUTERONOMY.
amongst us or not?' (Deut. vi. 16; Exod.
xvii. 7). But after it is known that he is a
prophet, they must know and beh'eve thnt tlie
Lord is among them, and not suspect or make
further question ; as it is written, and they
shall know that there hath been a prophet
amongst them," (Ez. ii. 5). Maim, in
Jesitde hatorah, chap. x. By this testimony
of the Jews, we have enougl\ to answer them
concerning our Ijord Jesus, that he was a
true prophet sent of God, though they did put
him to death. For, ' as he came not to de-
stroy the law or the prophets, but to fulfil,'
Matt. V. 17, so had he the witness of Moses
and of all the prophets, Acts iii. 22, 24;
John i. 45, and Moses and Elias appeared
talking with him, Matt. xvii. 2, 3, so that if
they had believed Moses, they would have
believed him, Jolm v. 46. And John Bap-
tist (whom all men held to be a prophet,
Matt. xxi. 26), ' he bare witness uuto the
truth' concerning Christ, John i. 15; v. 33.
He was also ' approved of God among them
by miracles, wonders and signs,' Acts. ii. 22,
so that the works which the Father gave him
to finish, which also he did, they bare witness
of him, and the Father himself bare witness
of him, John v. 36, 37, yet they, like ' an
evil and adulterous generation,' (condemned
by these their own canons) believed not in
h'm, bu; tempted God, and sought ' aftt-r a
sign, iVIatt. xii. oS, 39, and though the men
which saw his miracles, said, ' This is of a
truth that prophet which should come into the
world,' John vi. 14, yet that faithless genera-
tion believed not, but said, ' What sign
showest thou, that we may see and believe
thee? John vi. 30. But though he had
done so many miracles before them, yet they
believed not,' neither could they beliuve, be-
cause that Esaias said, ' He hatli blinded their
eyes, and hardened their heart,' &c., Jolm
xii. 37, 39, 40. In prescription,] That is,
jiresumptuously : the Gr. translateth it, in
ungodliness, the Chald., in wickedness.
Not be .•ifraid,] Either for his threatening
words, or for his signs; nor afraid to put hitn
to death. And thus the Hebs. explain it,
saying; "Whosoever withdraweth himself
from killing a false prophet, because of his
dignity, for that he walketh in the ways of
prophesy, behold he trausgressetli against this
proiiibition, ' Thou shalt not be afraid of him.'
And so he that withdraweth himself horn
teaching concerning him what he is guilty of,
or that dreadeth and feareth for his words,
&c. And they judge not a false prophet, but
in the judgment-hall of seventy-one (ma-
gistrates). Maim, treat, of Idolatry, chap.
v. sect. 9.
CHAP. XIX.
1 . The cities of refuge. 4. The privilege of them for the man-slayer.
11. The wilful murderer must die. 14. The land-mark may not be
removed. 15. Two witnesses at the least must stablish every matter.
\Q>. A false witness must be diligently inquired into, and done unto as
he had thought to do unto his brotlier.
' When Jehovah thy God hath cut off the nations, wliose land
Jehovah tliy God giveth unto thee, and thou possessest tliem, and
dwellest in their cities, and in their houses ; ^ Thou shalt separate
three cities for thee, in the midst of thy land, which Jehovah thy
God giveth unto thee, to possess it. ^ Thou shalt prepare for thee
the way, and shalt divide into three parts the coast of tliy land,
Ver. 2 — Thou shalt separate,] In
J'ish. XX. 7, he useth the word sanctified ; in
Num. XXXV. 11, 'shall appoint.' Here
Moses explaineth the sixth commandment,
for some special laws concerning it. Three
CITIES,] Besides those three which Moses
had separated without the river, Deut. iv. 41,
•i;{. These three cities were Kedesh, She-
chcm and Hebron, Josh. xx. 7 They were
all cities of the Levites: see Num. xxxv. 6.
In the midst,] That is, within thy land:
as, in the midst of the city, Jer. Iii. 25, is
the same that within the city, 2 Kings xxv.
19. See also the notes on Gen. ii. 9. This
is spoken, because there were no cities of le-
fuge, but in the land which Israel possessed.
See Num. xxxv. 2.
Ver. 3. — Shalt prepare,] Of this it is
CHAP. XIX.
28j
which Jehovah thy God shall give thee to inherit ; and it shall be,
that every man-slayer may flee tliither. * And this is the case the
man-slayeT wliich shall flee thither and live : whoso smiteth his
neiglibour unwittingly, and hated him not in time past ; ^ As when
he cometli v,itli his neighbour into a wood, to hew trees, and his
hand fetcheth a stroke witli an ax to cut down a tree, and the iron
slippetli from the wood, and findeth his neighbour, and lie die; he
shall flee unto one of these cities, and live. ** Let the avenger of
the blood pursue after the w^aw-slayer while his heart is hot, and
overtake him, because the way is long, and smite him in soul, and
he had not the judgment of death, because he hated him not in time
past, ^ Therefore I command thee, saying. Thou shalt separate
for thee three cities. ® And if Jehovah thy God enlarge thy coast,
as he hatli sworn unto thy fathers, and give unto thee all the land
said, " The senate (or magistrates in Israel)
were bound to prepare the ways to the cities
of refuge, to make them fit and broad, and to
remove out of them all stumbling-blocks and
offences: and they sufiered not any hill or dale
to be ia the way, nor water's stream, but they
made a bridge over it, that nothing might
hinder him that fled thither. And the
breadth of the way to the cities of refuge, was
no less than thirty-two cubits. And at the
partitions of ways they set up in writing,
' Rtfuge. Refuge:' that the man-slayer might
know and turn thitherward. On the 15th
ul' the monlli Adar (or February) every year
the magistratt^s sent out messengers to pre[)are
the ways," &c Maim, treat, of Murder,
chap, viii sect. 5, (i. Divide into three,]
Because the land was much more long thau
broad, tiierefore the cities of refuge were in
liiree places equally distant, and so commo-
dious for men to flee unto.
Ver. 4 — The case,] Heb., the word ; in
Gr., the ordinance of the man-slayer (or
murderer.) And live,] Or, that ive may
live. Fiom these words the Heb. doctors
leach, that a " scholar exiled to the cities of
rtfiige, his master also goeth with him; as it
is written, "And live:" But the life of
tliira that love and seek after wisdom, is
without the doctrine of the law, counted as
death. And so the master that is exiled, his
school eoefh with him," &c. Maim, treat,
of Murder, chap. vii. sect. 1. Smiteth,]
Meaniiig to death: as the Chald. translatetli,
kiileth. So, ' lie smote,' 2 Kings xiv. 5, is
expuinided, ' he killed,' in 2 Chron. xxv. 3.
Unwittingly,] Or, ignorantly, utiatvares;
Heb. uithout knoivledge ; the Gr. saith,
mnvilliiigly. H.\ted him not,] For he
that was his enemy, thou.;h he killed him un-
awares, might not have the benefit of the city
of refuge, as is noted on Num. xxxv. 2iO.
" And who is he that hateth? He that for
enmity's sake, speaketh not unto him for
three days. Maim, treat, of Murder,
diap. vi. sect. 10. In tijie past,] Heb.
and Gr. from yesterday, and the third day:
so in ver. 6.
Ver. 5. — As when he cometh,] Or,
and he that shall come; and thus the Gr.
translateth it. A wood,] Or, forest. This
is a similitude for all like places and cases:
but hence the Hebs. gather, ''Whoso cometh
into a man's yard without his leave, if the
man of that house kill him by error, he is
free from being exiled (into the cities of re-
fuge) for it is said, ' Into a wood.' Wliat is
that wood? A place which the slain person
hath liberty to come into. And so all other
the like," Maim, treat, of Murder, chap,
vi. sect, 11. The wood.] That is, the helve,
of the axe. Findeth,] That is, hitteth, or,
lighteth upon. And live,] Within his city
of refuge, where he must abide until the death
of the high priest. Num. xxxv. 25. See the
annot. there.
Ver. 6. — Avenger,] Or, near kinsman,
who is by duty to avenge: see the notes on
Num. xxxv. 12, His heart is hot,] In-
flamed with anger, grief, and desire of re-
venge; in such heat of the mind, the aflec-
tions of men are overcarried to speak or do
that which is not meet. So in Ps. xxxix, 4.
' Mine heart was liot within me. Because,]
Or, as the Gr. translateth, if the way be
long: ttuh. much. In soul,] Ui, in ///b, viz.
mortally, deadly; which the Gr, translateth,
smite his soul: and for smite, the Chald.
saith, kill. So in ver, 11. Judgment,]
That is, guilt, as the Chald. explains it, tiiat
is, he was nut worthy of death: Of judgment,
tiiat is, sentence of death by the magis-
trate,
Vkh. ■^. — All the land,] From the river
286
DEUTERONOMY.
wliicli he liath spoken to give unto tliy fatners : ° If thou shalt keep
all this comraaudment, to do it, which I command thee this day, to
love Jeliovaii thy God, and to walk in his ways all days ; tlien
thou shalt add three cities more for thee, beside these three.
"^ That innocent blood be not shed within thy land, which Jehovah
thy God giveth unto thee^r an inheritance, and so blood be upon
thee. " But if a man be a liater of his neighbour, and lie in wait
for liim, and rise up against him, and smite him m soul that he die,
and fleeth unto one of these cities : ^^ Then the elders of his city
shall send, and take him thence, and shall give him into the hand
of the avenger of the blood, and he shall die. " Thine eye shall
not spare him, and thou shalt put away innocent blood from Israel,
and it shall go well with thee.
" Thou shalt not remove thy neighbour's limit, which the first
fathers liave limited, in thine inheritance which thou shalt in-
herit, in the land which Jehovah tliy God giveth unto thee to
possess it.
of Egypt, unto the great liver, the river
Euphrates, Gcii. xv. IS.
Veb. 9. — This COMMANDMENT,] In Gr.,
these covtmandments. This condition being
legal, and impossible for man to fulfil, had not
therefore the accomplishment outwardly for
the enlarging of their coast, or for adding of
three cities more, for ought that is known
either by the scriptures, or Jewish records;
and is therefore to be referred unto Christ,
spiritually. The Jews themselves refer it
unto Clirist's days, but carnally, as after fol-
loweth. In his ways,] The Gr. addeth, in
all his ways : the Chald., in the nays that
are right before him. Add three cities,]
Of this the Hebs. say; "In the days of the
King Chiist, they shall add three other (cities)
unto these six, Deut. xix. 9. And whence
shall they add them? Of the cities of the
Kenizites, and the Kenites, and the Kadmon-
ites; concerning whom a covenant was made
with Abraham our father, (Gen. xv. 18, 19,)
and hitheito they have not been subdued; and
of them it is said in the law, 'If the Lord
thy God enlarge the coast.' " Maim, treat,
of Murder, cha.p. viii. sect. 4. And in an-
other place the same man saith, (in treat, of
Kings, chap. xi. sect. 2.) "Of the cities
of refuge, he saith, If the Lord thy God shall
enlarge thy coast, then thou shalt add three
cities more," &c. But this thing hath never
been done; and the lioly blessed (God) hath
not commanded it in vain." But the law is
not in vain, though it be not literally ful-
filled in the precepts; 'For what the law could
not do, in that it was weak through the flesh,
God (hath done) sending his own Son,' &c.
Rom. viii. 3, by him we have strong consol-
ation, * who have fled for refuge, to lay hold
upon the hope set before us,' Heh. vi. 18.
Ver. 10. — That innocent blood be
NOT,] Or, as the Gr. translateth, j4nd ifino-
cent blood shall not be shed. Meaning the
blood of the unwilling maruslayer, who is not
worthy of death, ver. 6. And bloods be,]
That is, the guilt of bloodshed; as the Chald.
expoundeth il:, the guilt of the judgment of
murder. '1 he Gr. translateth, and there
shall not be in thee (a man) guilty of blood.
Ver. 11. — Smite him in soul,] Gr.
smite his soul ; that is, as the Chald. saith,
kill him : as ver. C.
Ver. 12 The Elders,] In Gr., the
senate. Thence,] From the city of refuge,
yea or from the altar of the Lord, Exod. xxi.
14, for, ' a man that doth violence to the
blood of any person, shall flee to the pit, let
no man stay him,' Prov. xxviii. 17. See
more in the annots. on Num. xxxv.
Veb. 1;1 — Put away innocent blood,]
That is, as the Chald. explaineth it, him that
shed innocent blood. And it shall go
WELL,] Or, that it may go luell icith thee:
01-, and good shall be unto thee.
Ver. 14. — Limit,) Or bound, border,
land-mark: whereby every man's inheri-
tance in the land was limited. A sin great
in all places, Job xxiv. 2, but greatest in the
land of Israel, God's holy limit (or border.)
Ps. Ixxviii. 54, which was parted by lot of the
Loid, Num. xxvi. 53 — 56, and figured the
spiritual inheritance which the saints have in
tlie church, all the limits whereof are 'of
pleasant stones,' Is. liv. 12, and whereof Ca-
naan was a type, as is noted on Gen. xii. 5.
Tlieiefore among the curpes pronounced
CHAP. XIX.
287
'' One witness shall not rise up against a man for any iniquity,
or for any sin, in any sin that he sinneth : at the mouth of two
witnesses, or at the mouth of three witnesses, shall a word be
established.
'^ When an unrighteous witness shall rise up against a man, to
testify revolt against him : ^' Then botli the men, between whom
the controversy is, shall stand before Jehovah, before the priests
and the judges which shall be in those days. '^ And the judges
shall make diligent inquisition ; and behold, if the witness be a false
witness, and hath testified a falsehood against his brother -. '^ Then
sliall ye do unto him as lie had thought to have done unto his
against the breakers of the law, this is the
third, ' Cursed be he that removeth his
neighbour's land-mark, (or limit,) and all the
people shall say, Amen,' Deut. xxvii. 17.
The first fathers,] Eleazar the priest,
Joshua the son of Nun, and the heads of the
fathers of the tribes of the sons of Israel,
Josh. xiv. I. The word fathers I supply
from Prov. xxii. 28, where it is said, ' Re-
move not the ancient limit which thy fathers
have set;' and so the Gr. tianslateth here,
the limits which thy fathers have set; in
Chald., the undents. In the land,] Of
' Israel, the holy laud,' Zach. ii. 12, the
' Lord's Innd,' Hos. ix. 3, where this sin was
sacrilegious. Tlie Hebs. say, " He that re-
moveth his neighbour's land-mark, and taketh
of his neighbour's limit into his own, though
it be but an inch, if lie do it by force, it is
rapine ; and if he remove it in secret, it is
theft. And if in the land of Israel he re-
move the mark, he transgresseth against two
prohibitions; against stealth or rapine, and
against. Thou shalt not remove the limit."
Maim, treat, of Theft, chap. vii. sect. 11.
Ver. 15. — Not rise up,] Or, not stand,
not be established, (as the word is Englished
in the end of this verse:) and so the Gr.
Iranslateth, shall not abide, or continue. The
Hebs. say, "They determine not any sen-
tence of matters by the mouth of one wit-
ness, neither money matters, nor matters of
life and death, Deut. xix. 15. In two places
the law makeih one witness faithful ; for the
suspected wife, that she shall not drink of the
bitter waters, (Num. v,) and for the heifer,
that it shall not have the neck cut ofl", (Deut.
xxi.) Maim, treat, of Witnesses, chap. v.
sect. 1, 2. At the mouth,] The Chald.
expoundeth it, at the word. From hence the
Jews gather, that " by law they may not re-
ceive witness, either in money matters, or in
matters of life and death, but from the mouth
of the witnesses, (Deut. xix. 15,) from their
mouth, and not fiom a writing of their hand.
But by the words of the scribes they deter-
mine money matters by witness, that is, in a
bill, although the witnesses be not alive,"
&c. Maim, treat, of Witnesses, chap. iii.
sect. 4. A WORD,] Or, a thing, a matter,
The Gi-. traiislateth, every word: and so the
apostles allege this place. Matt, xviii. 16; 2
Cor. xiii. 1; which showeth, that this (as
many other like scriptures) are to be taken
in the largest sense: see Deut. xxvii. 26.
Be established,] Or, be confirmed, stand
as firm and true. So our Saviour saith ; ' It
is written in your law, that the testimony of
two men is true," John viii. 17.
Ver. 16. — Unrighteous,] So the Gr.
translateth the Heb. phiase, ivitness of un-
righteousness (or, of violent wrong, of in.
juriousness) the Chald. translateth, false
witness: so inExod. xxiii. 1. To testify,]
Heb. to answer, which is a general woid for
all speaking or testifying, as the Ciiald. ex-
poundeth it, to testify : so in ver. 18. See
Exod. XX. 16, Revolt,] Or apostasy, a
falling, or turning away from the Lord, as
Deut. xiii. 5. The Gr. translateth it, im-
piety.
Ver. 17. — Both the men,] Or, the ttvo
men, that is, the accuser and the accused.
So that one witness may cause a matter to be
inquired into, though no sentence may be
given upon the testimony of one, verse 15,
and chap. xvii. ver. G. Before Jehovah,]
Before his ark or sanctuary: in the place
which he shall choose: see Deut. xvii. 8: 1
Kings viii. 31. Before the Priests,]
The Gr. version addeth, and before the priests,
and before the judges : see Deut. xvii. 9.
Ver. 18. — Make diligent inquisition,]
Or, inquire well : which the Gr. translateth,
acriboos, that is, exactly, e.vquisitely, or per-
fectly, as Acts xxiii. 20. False,] The Gr.
translateth this as before, unrighteous, or un-
just. Testified,] Heb., a^isivered, as in
ver. 16.
Ver. 19 — Thought.] Or presumed, pre-
sumptuously devised and enterprised: the
Gr. translateth, maliciously thought. Of the
288
DEUTERONOMY.
brotlier ; and tJioii slialt put away the evil from tlie midst of thee.
^" And the residue shall hear and fear, and shall not add to do any
more such an evil thing as this, in the midst of thee. ^' And thine
eye shall not spare : soul for soul, eye for eye, tooth for tooth,
hand for hand, foot for foot.
original word Zamain, 'thought, 'the Hebs.call
the false witness Zomem, ' the thinker, or pre-
sumer;' and say, " Whoso witnesseth falsely,
and it be known by \vi*:nesses that he hath
witnessed falsely, this man is called [gued
Zomem] the false witness; and it is com-
manded to do unto him as he would have done
by his testimony unto his neighbour. If they
have testified falsely of a transgression for which
men are guilty of stoning to death, they are all
to be stoned; if of burning, they are to beburnt;
and so for other deaths. And if they testify
of (crimes worthy) beating every one of them
is to be beaten, &c. If they testify of things
for which money is to be paid, they pay the
money among them, according to the number
of witnesses, every one shall give the portion
that concerneth him, &c. This is meant of
witnesses that are found false: but two com-
panies that contradict one another, and so
there is no testimony, they do not punish the
one of them, because it is not known which
company speaketh falsely. And what is the
difference between contradiction and false-
hood? Contradiction is in the testimony it-
self, the one saying, this thing was, and the
other saying, this thing was not. Falsehood
(or forgery) is for the testifiers themselves,
when the false witnesses cannot know whether
the thing was done or nut. As witnesses
that come and say, We saw this man kill a
person, or he borrowed a pound of such a
man, such a day, in such a place ; and after
they have thus witnessed, and are searched
into, there come two other and say. On this
day, and in this place, we were with you and
with these all the day, and there never was
such a thing; this man killed him not, or this
man borrowed not of that man; lo this is
contradiction, and all the like. But if they
say unto them, as for us we know not whether
this man killed that man, on such a day in
JerusuaJem, as you say or no; but we testify,
that you yourselves were with us on the same
day in Babylon; lo these are false witnesses
(oi- forgers) and must be killed, or make satis-
faction, forasmuch as the witnesses which
make them forgers, have no respect at all
unto the testimony itself whether it be truth
or falsehood. And if tlie first witnesses were
an hundred persons, and there come two and
prove them forgers, saying, We testify that
you hundred all of you were with us in such
a day, in such a place ; lo, these are punished
by the mouth of those two, for two are as an
hundred, and an hundred as two. And so in
two companies of witnesses that contradict
one another, they go not after the greatest
number. Maim, treat, of JVitnesies, chap,
xviii. sect. 1 — 3. As for witnesses that con-
tradict one another, such as are after found
faulty, though they be not put to death for
testifying against a man's life, yet are they
chastised at the judge's discretion." Maim,
ibid., sect. 6. The evil,] That is, as the
Chald. saith, the evil doer. See before on
Deut. xvii. 7; xiii. 11.
Ver. 20. — The residue,] That is, all
other shall hear and fear. Therefore the
Hebs. say, proclamation was made concern-
ing these forgers or false witnesses, the judges
" wrote and sent into every cily, that such
and such men witnessed so and so, and were
found false, and we killed them, or they were
beaten before us, or we set such a fine (or
mulct) upon them." Maim, treat, of JVit-
nesses, chap, xviii. sect. 17
Ver. 21. — Not spare,] Or, not pity:
of this the Hebs. hold, that all hurts may be
bought out with money, except life for life;
thereof there may be no ransom, Num.
XXXV. 31. See the annots. on Exod. xxi.
25. Soul,] Or life (to wit, shall go) for
life. See Lev. xxiv. 17 — 20.
CHAP. XX
1. Israel must not fear the forces of their enemies. 2. Tlie priests*
exhortation to encourage the people to battle. 5. The officers' proclama-
tion, mho are to he dismissed from the mar. 10. Horn to use the cities
that accept or refuse the proclamation of peace. 1 6, What cities must
CHAP. XX.
289
he devoted and destroyed,
stroyed in the siege.
19. Trees of tnan's meat must not he de-
' When thou goest out to battle against thine enemies, and seest
Jiorses and chariots, a people more than thou, be not afraid of them,
for Jehovah thy God is with tliee, which brouglit tiiee up out of
tlie land of Egypt. ^ And it sliall be when ye are come fiigh unto the
battle, tliat the priest shall approach, and speak unto the people.
^ And he shall say unto them. Hear, O Israel, you approach this
day unto battle against your enemies : Let not your heart be soft.
Ver. 1. — When thou goest out,] This
i-i meant of all lawful wars, oflensive or de-
fensive, that i=, begun by Israel, or by other
nations against Israel. And the Hebs. hold,
that Israel might never begin first to war,
but the wars commanded of God; and those
were the wars with the seven nations in Ca-
naan, (Deut. ii. 24; vii. I,) and the war
against Amaiek, (Deut. xxv. 17, 19,) and to
help Israel out of the hand of the adversaiy
which is come upon them, (as Judg. iii. 12 —
2S, &c.) Wars permitted, were with other
people that oppugned Israel, as Judg. xi. 4,
12—27; 2 Sam. x. 2, G, 7, &c. "For
wars commanded, it is not necessary to have
leave of the high council (or synedrion ;) but
the king may go out of himself at any time,
and compel the people to go out: but in war
permitted, he leadeth not the people out, but
at the mouth of the senate of seventy-one
magistrates." Maim, in Misneh, torn. 4,
treat, of Kings, chap. v. sect. 1, 2. Cha-
riots.] Hel). horse and chariot, one put for
many: so the Chald. translateth it plurally ;
see the notes on Gen. iii. 2. Be not afraid,]
Or, thou shalt not fear for them, that is, not
be dismayed or discouraged. See the notes on
Exod. XX. 20. Is WITH thee,] Or, will be
with ihce, to wit, as a captain, -i Chron. xiii.
12. And with this the faithful encouraged
themselves in their battles as Hezekiah said
' there be more with us than with (our ad-
versary ;) with him is an arm of flesh, but with
us is the Lord our God, to help us, and to fight
our battles, 2 Chron. xxxii. 7, H. See also
Ps. cxviii. 6.
Ver. 2. — The Priest,] One that was
appointed and anointed for this purpose.
" Whether it be in war commanded, or in
war permitted, they appoint a priest to speak
unto the people at the time of the battle, and
they anoint him with the anointing oil [men-
tioned in Exod. xxx. 25, &r,] and he is called
tlie anointed for the war. When they are set
in array, and do come near to the battle, he
that is anointed for the war standeth on an
hish place, and all the companies before him.
Vol. II. 2 O
and he saith unto them in the holy tongue;
Hear, O Israel, you approach this day, &c.
(Deut. xxi. 3,4.) And another priest under
him proclaimeth it to all the people with a
loud voice. And afterward, the anointed
priest saith, What man is there that hath
built a new house, &c. What man is there
that hath planted a vineyard, &c. And what
man is there that hath betrothed a wife, &c.
Thus much the anointed priest speaketh, and
the officer proclaimeth it to all the people with
a loud voice. And afterward the officer
speaketh of himself, and saith, What man is
there that is fearful, &c, (Deut. xx. 8,) and
another officer proclaimeth it unto all the
people. And after that all which are to re-
turn, be returned from the army, they order
the aimy, and appoint captains, (Dent. xx.
9.) And after every company they set offi-
cers coura£;eous and strong, with halberts of
iron in their hands; and whoso would turn
back from the nar, they have power in their
hand to cut otl' his leg," &c. Maim, treat,
of Kings, chap. vii. sect. 1 — 4. Tlius Israel
had the word of God, and his ministers to
encourage them, that they might fight the
battles ot the Lord in faith; they had also the
holy trumpets blown by the priests, that they
might be ' remembered before the Lord, and
saved fron-: their enemies,' Num. x. 8, 9; 2
Chron. xiii. 12. And to\jching this priest
anointed for the war, the Hebs. leach it is a
peculiar dignity to his own person only, not
to his posterity, and in the war, not in the
sanctuary. " He that is anointed for the
war, In's son is never ordained in his stead,
but he is as other priests; if he be anointed
for the war, he is anointed; and if he be not
anointed, he is not anointed. And when the
priest anointed for the war, ministereth in the
sanctuary, he ministereth in four garments, as
tlie other priests." Maim, in Cle hamik-
dash, chap. iv. sect. 21.
Ver. 3. — Soft,] Tender, that is, faint
and fearful; as the Gr. translateth it, dis-
solved (or faint,) the Chald., moved. This
softness or faintness of heart, God threaten-
2m)
DEUTERONOMY.
fear not, and hasten not away, neither be ye terrified because of
them, * For Jehovah your God is he that goeth with you, to fight
for you with your enemies, to save you. * And tlie officers shall
speak unto tlie people, saying. What man is there that hath built
a new house, and hatli not dedicated it? Let him go and return to
his liouse, lest he die in the battle, and anotlier man dedicate it.
'' And what man /? there that liath planted a vineyard, and lialh not
made it common? Let him go, and return unto his house, lest lie die
in the battle, and another man make it common. ' And what man is
there that halh betrotlied a wife, and hath not taken her ? Let him
go, and return unto his house, lest he die in the battle, and another
eth as a plague, Lev. xxvi, 36, and Job ac-
knowledged it so, saying, God ♦ hath softened
my heart,' Job xxiv. 16, ;,nd the Rehoboam
being ' soft-hearted,' could not withstand his
enemies, 2 Chron. xiii, 7. Although there-
fore a soft heart in respect of God and his
■word, is commendable, 2 Kings xxii. 19, yet
in respect of our enemies, it is here forbid-
den ; so in ver. 8; Is. vii. 4. Hasten not
AWAY,] Through fear and troubled thoughts,
and want of faith. David blameth this in-
firmity iuhimsell. Ps.xxxi.22 ; cxvi. 11. Ter-
rified,] Or broken, distojiraged, daunted
with terror : the Gr. translateth, decline not
from their faces. See the annots. on verse
Ver. 5. — The OrncERS,] In Gr. the
scribes : of them see the notes on Deut. xvi.
IS, and before on ver. 2. What man is
THERE,] That is, if any man, or whosoever
hath: as in Ps. xxxiv. 13, ' What man ' is
he ? is expounded by the ajiostle He that
will,' 1 Pet. iii. 10. Built a new house,]
By the Hebs. this law taketh place, 'whetiier
he hath built it, or received it (hy purchase)
or it be given unto him for a gift, or it fall
unto him by inheritance. But whoso build-
eth an house, or planteth a vineyard, out of
the land (of Israel) he returnelh not home for
them." Maim, in tieat. of Kings, chap. vii.
sect, 5, 14. Not dedicated,] Or not ini-
tiated, that is, begun to take pos-ession of, and
to use it; which was wont to be done with
solemnity, feasting, and singing praise to
God, as the title of the xxx. Psalm showeth,
coni'ern'ing David's house. Lest he die,]
Tliis manner of speech showeth danger, (as
is noted on Gen. iii. 3,) and teacheth men to
be resolute, and to go with their lives in their
hands, ready to expend them in God's quar-
rel, as Judg. ix. 17; Acts xx. 22 — 24; xxi.
13. • For the sword devouieth one as well
as another,' 2 Sam. xi. 25; Acts xii. 2.
And another man,] Three reasons there
seem to be of this, and the rest that follow.
Because the thoughts and cares of theirhouscs.
lands, wives, &c. might easily trouble men,
and hinder them from fighting the Lord's
battles with courage, as the like things hind-
ered those that were called to the great sup-
per, Luke xiv, 18, !9, and 'no man that
warreth, entangleth himself with the affairs of
this life, that he may please him who hath
chosen him to be a soldier, 2 Tim. ii. 4.
Again, God hereby showeth compassion unto
the weak, whom he spareth for a time, from
hard service, till tlicy be grown strong, and
fit to fight the good fight of faith, 1 Tim.
vi. 12; i. IS; Rom. xiv. 1, 4. Thiriliy, as
his mercies towards Israel were many of them
external, and concerned their comforts in this
life; so he would have them in special man-
ner to enjoy the outwaid blessings bestowed
on them.
Ver. 6. — Planted a vineyard,] This
also the Hebs. understand not of a vineyard
only, but by pro])ortion of an orchard, olive-
yard, or the like. " Whether he have
planted a vineyard, or planted five trees for
meat, of any kind, or transplanted (that is,
removed ii from another place) or grafted it;
so that it be bound to that law of uncircum-
cised fruit, (in Lev. xix. 23.) or that he hatli
purchased it, oi' taketh it by inheritance or by
free gift: (he returneth home.) But if he
hath planted but four trees for food, or five
trees (or more) that are barren, or hath gotten
a vineyard by rapine, he returneth not home
therefore. And so, if a vineyard belong to
two partners, they return not for it." Maim,
treat, of Kings, chap. vii. sect. 6. Not
made it common,] Or, not profaned it; that
is, not used the fruit thereof for common
food, which he could not do by the law, till
the fifth year from the planting thereof, Lev.
xix. 23 — 25, The Gr. translateth, hath not
made merry, (or rejoiced with the fruit)
thereof.
Ver. 7 Betrothed a wife,] " Whether
maid, or widow; or if his brother's wife fall
to him, (according to tlie law in Dcut. xxv.
5,) though they be five brethren, and one of
CHAP. XX.
291
man take lier. ® And the officers shall speak further unto the peo-
ple, and say, What man is there that is fearful, and soft-hearted ?
Let him go and return unto his house, that his brethren's heart melt
not, as his heart, ^ And it shall be when the officers have made an
end of speaking unto the people, tliat they shall constitute captains
of the armies for an head of the people.
'" When thou comest nigh unto a city, to fight against it, tlien
tliou shalt proclaim peace unto it. '' And it shall be, if it answer
thee peace, and open unto thee, then it shall be, that all the people
them die, all the rest do return home. All
these that are to return from the battle, are to
return wlien they hear the words of the priest,
and to provide water and victuals lor their
brethren which are in the army, and to pre-
pare the ways for them." Maim, treat, of
Kings, ciiap. vii. sect. 79.
Ver. 8. — Shall speak further,] Heb.
shall add to speak. See the notes on ver. 2.
Soft,] Or tender, that is, faint-hearted :
see ver. 3. When Gideon warred against the
Midiaiiites, and made this proclamation, of
the two and thirty thousand men that were
him, there returned ' two and twenty thou-
sand, and but ten thousand remained,' Judg.
vii. 3. Melt not,] That is, faint not, or
he discouraged; in Gr., be not made fearful.
An usual phrase, whereof see Deut. i. 28.
By this, God taught liis people to liave faith
in him, and every man to encourage himself,
and one another, in God's assistance: which
they tliat did, prospered ; as in the Reuben-
ites' war against the Hagarites, 1 Chron. v.
20, the Jews' war against the Israelites, 2
Chron. xii. 12 — 18, Jehoshaphat's war against
the Ammonites, 2 Chron. xx. and many the
like. Of this point the Hebs. say, that after
a man is entered into the war, ■' He should
stay himself upon him that is the Hope of
Israel, and his Saviour in time of distiess;
and know that for the name of God he maketh
war; and should put his life in his hand, and
not be afraid or adread, nor think either of his
wife, or of his children, but wipe the remem-
brance of them out of his heart, and turn from
everything unto the battle. And whosotver
begiinieth to think, and cast doubts in the
battle and maketh himself afraid, transgresseth
against this proliibition, ' Let not your heart
be soft,' &c. And not only so. but that all
the blood of Israel hangeth on his neck: and
if he prevail not, and make not war with all
his heart and with all his soul, lo he is as he
that shcddeth the blood of all; as it is writ-
ten, ' That his brethen's heart melt not, as well
as his heart.' And behold it is plainly said,
(in Jer. xlviii. 10,)'Cursed be he that doth the
work of the Lord deceitfully, and cursed be
he that keepelh back his sword from blood.'
But whoso fighteth with all his heait, with-
out drtad, and his intent is to sant-lify the
name (of God) only, trusteth in him that he
shall find no hurt, and no evil shall come
unto him. And he will build him a sure
house in hrael, and honour him and his chil-
dren for ever, and count him worthy of life
in the world that is to come; as it is written,
(in 1 Sam. xxv. 2S.) ' For the Lord will cer-
tainly make my lord a sure house, because
my lord fighteth the battle of the Lord, and
evil hath not been found in thee from thy
days; and the soul of my lord shall be bound
in the bundle of life, with the Lord thy God.' ''
Maim, treat, of Kings, chap. vii. sect. 15.
Ver. 9. — Captain's.] Or princes, rulers.
That as their trust should first he in God
alone, sn, secondly, they should use the lawful
outward means for safety and victory, and not
tempt the Lord. For an head,] Or, in the
forefront of the people , Hfb. in the head;
which may be understood both these ways, as
here, so in 2 Chron. xiii. 12; xx. 27. The
Gr. translateth, /ore leaders of the people.
Ver. 10. — Shalt proclaiji peace onto
IT,] Heb. shalt call unto it for peace ; where-
by may be meant, thou ihalt invite (or per-
suade) it unto peace. The Gi-. translateth,
shalt call them out with peace ; the Chald.,
shalt proclaim thereto tvords of peace. The
Hebs. say, "They must make no war with
any man in the world, until they proclaim
peace unto him, whether it be war permit-
ted, or war commanded, Deut. xx. 10. If
they make peace, and receive upon them the
seven commandments which were given to
the sons of Noah, [wheieof see the notes on
Gen. ix. 4,] they must kill none of them,
but they shall be tributaries, (Deut. xx. 11.)
Maim, treat, ot Kings, chap. vi. sect. 1.
Ver. 11. — If it answer.] That is, ac-
cept of the conditions of peace by thee pro-
posed. The Gr. translateth, .i4nd if they
answer thee peaceable words. Tributaries
UNTO thee,] Heb. shall be unto thee to tri.
hute ; which the Chald. expoundeth, for of-
ferers of tributes, that is, tributaries, as the
Gr. also explaineth it. And tribute is not
only of men's fioods, but of their persou>, to
292
DEUTERONOMY.
that is found therein, shall be tributaries unto thee, and they shall
serve thee. '"^ And if it will not make peace with thee, but will
make war witli thee, then thou shalt lay siege against it. '^ And
Jeliovali thy God shall give it into thine hand, and thou shalt smite
every male thereof with the edge of the sword. "Buttlie women,
and the little ones, and the cattle, and all that is in the city, all llic
spoil tliercof, thou shalt make a prey unto thyself; and thou shalt
eat the spoil of thine enemies, wliicli Jehovah thy God hath given
thee. '' Tlius slialt thou do unto all the cities whicli are very far
off from thee, Avhich are not of the cities of tliese nations. '^ But
of the cities of these peoples, which Jehovah thy Goddotli give thee
for an inlieritance, thou shalt not save alive any breath. '^ But
utterly destroying thou shalt utterly destroy them ; the Chethite,
be paid with the labour of their bodies ; as the
Egyptians set over Israel task (or tribute)
niaslcrs, to afflict them with their burdens,
Exod. i. 11. And Solomon raised a tribute
(or levy) of thirty tliousand men,' 1 Kings v.
13. Acrordingly it is here meant of both,
and the Hebs. explain it thus; "The tribute
which they must take upon them, is that they
shall be ready fur the king's service, with tlieir
bodies, and wiili their goods: as to build the
walls, to fortify the munitions, to build the
king's palace, and the like; as it is written,
(in 1 Kings ix. 15, &c,) And this is the rea-
son of the tribute [the kvy] which king So-
lomon raised, for to build the hou;e of the
Lord, and his own house, and Millo, and the
wall of Jerusalem, &c. and all the cities of
store that Solomon had, &c. And the king
may condition with them, to take h.ilf their
goods, or their lands, and leave them the
movables; or the movables, and leave them
the lands, as he shall make the conditions."
Maim, treat, of Kings, chap. vi. sect. 1, 2.
Shall serve,] To wit, as bond servants;
which it was not lawful to put any Israelite
unto, Lev. XXV. 42, 44. And so Solomon
laid upon the heathen ' a tribute of bond ser-
vice, l)ut of the sons of Israel, Solomon made
no servants (or bondmen) but they were men
of war, and his servants, and his princes,'
&c. I Kings ix. 21, 22. The Hebs. say,
" If they would take upon them the tribute,
and not the servitude; or the servitude, but
not the tribute; they may not hearken unto
them, until they take upon them both. And
the servitude which they must take upon
them, is to be conteniplible and very base,
that they lift not up the head in Israel, but
be subc'ueil under their hand, and be not
reckoned with Israel, for any matter in the
woild." Maim, in Kings, chap. vi. sect.
Ver. 12. — Not
,] Upon tin
fu) mer conditions, as the Gi-. saith, tf ihey
will not obey thee.
Ver. 13. — Shall give it.] This may be
taken as a promise, or, when he shall give it,
S(C. iheyi thou shait smite.
Ver. 14. — Eat the spoil,] That is, en-
joy that which thou hast spoiled. And lliis
is a blessing and comfort alter victory, which
God gave unto Israel upon their wars in Ca-
naan, Josh. xxii. 8, and figured the fruit of
the labours which Christ and his people should
enjoy from their enemies, Is. liii. 12, Luke
xi. 22.
Ver. 16. — These people,] The seven
nations in the land of Canaan, Dent. vii. 1,
2, unto which the Hebs. add (from Deut.
XXV. 19,) the Amalekites; saying, "The
seven nations and Amalek, wiiich make not
peace, they leave not of them any so\il,
Deut. XX. 16; xxv. 19. And it is holden,
that he speaktlh not but of such as make not
peace, as it is written (in Josh. xi. 19, 20.)
There was not a city that made peace with
the sons of Israel, save the Hivites, the in-
habitants of Gibeon; all (other) they took in
battle) for it was of the Lord to harden thtir
hearts, that they should come against Israel
in battle that he might destroy them u terly,
even because they sent unto them for peace,
but they received it not. Joshua sent three
^yritings before he came into the land. First
he sent unto them thus, 'He that will flee,
let him flee. Again, he sent. Whoso will
make peace, let him make peace. And again
he sent, Whoso will make war, let him make
it. If it be so, wherefore did the Gibeoiiites
deal by craft?' Josh. ix. Because he had
sent unto ihem in the general, and they re-
ceived it not, neither knew they the judgment
{<iY manner) of Israel, &c. Maim, treat, of
Kings, chap. vi. sect. 4, 5. Any breath,]
Or, any soul, man, woman, or child.
Ver. 17. — Utterly destroy,] Or, dn
CHAP. XX.
203
and tlie Amorito, and the Canaanite, and the Perizzite, the Hivite,
and the Jebnsite, as Jehovah thy God hatli commanded tliee. '^ To
the end that tliey teach not you to do after all their abominations,
which they have done nnto their gods, and ye sin against Jeliovah
your God.
'^ When thou slialt lay siege unto a city many days, in making
war against it, to take it, thou shalt not destroy the trees thereof,
by forcing an ax against tliem ; for thou mayest eat of them, and
tliou shalt not cut tliem down : for is the tree of the field a man,
to go in from before thee into the bulwark ? ^" Only tlie tree whicli
thou knowest, that it is not a tree for meat, that tliou mayest de-
stroy and cut down, and build a bulwark against the city that
maketh war with thee, until it be subdued.
stray as cuned : See Num. xxi. 2. Hath
C0M3IANDED THEE,] 111 Exod. xxxiv. 11, 12;
Deiit. vii. 1—3.
Ver. 19. — Not destroy the trees,]
Wtih. not corrupt [ov mar) a tree: mi;aniiig
any tree that bare man's meat. The Gr.
translateth trees ; and the singular is oft
used for the plura), as is noted on Gen. iii. 2.
And under the name of trees, all other tilings
also, needful for man's life, seem here to be
reserved from destruction. The Hebs. ex-
plain it thus; " Tliey may not cut down the
trees for meat, that are without the city; nor
withhold from them the water courses, that
they may wither: as it is written, • Thou
slialt not corrupt the trees:' and whoso cut-
teth any down, is to be beaten. And not in
the siege only, but iii any place, wiiosoever
eulteth down a tree that is for meat, by way
of corrupting, is to be beaten. But they
may cut them down, if they hurt other trees,
or hurt the field, &c. the law forbiddeth not,
but by way of corruption. Every tree tliat bears
not fruit, it is lawful to cut it down, although
a man have no need of it: and likewise a
fruit ti'ee that doth hurt, or yieldeth but a
little, and is not worth the labour about it, it
is lawful to cut it down. And what quantity
may that be? An olive tree, if it yield tiie
fourth part of a kab of olives, [that is, a log,
whereof see the notes on Exod. xxx. 24,]
they may not cut it dovvn: and a date tree
which yieldeth a kab of dates, they cut not
down. And not trees only, but whoso
breaketh vessels, or rendeth garments, or
pulleth down buildings, or stoppeth wells, or
destroyeth meats, by way of corrupting, trans-
gresseth this law, ' Thou shalt not corrupt:'
yet is he not to be beaten therefore, but by tlie
doctrine of the scribes he is to be chastised."
Maim, treat of Kings, chap. vi. sect. 8, 9,
By this prohibition, God restraineth the
waste and spoil which soldiers usually make
in wars ; and teacheth mercy towards liis
good creatures, and that which serveth for
man's life: therefore Christ would have no-
thing lost of the broken meats thnt are left,
John vi. 12. And as in figure men are
likened to trees, so such only as bring forth
no ' good fruit,' are cut down, Matt. iii. 10.
See also Luke xiii. 6, 7, &c. Rev. ix. 4.
For thou mayest,] Or, as the Gr. trans-
lateth, but thou shalt eat thereof. For is the
tree, &c.] Or, /or are the trees, &c. that is,
the trees of the field are not as men, either
to come out against thee, or to flee from thee
into the bulwark. Tliis interpretation agreeth
with the Gr., " Is the tree that is in the
woud a man, to go in from thy face into the
bulwark? The Ciiald. in like sense ex-
|ilainetli it by a denial; " Fur the tree of the
field is not as a man, to go," &c. Other-
wise it may also be translated, " Though tlie
trees of the field are man's," that is, serve for
man's use. yet spare such as bear fruit. Or,
according to that which went before, " For
the tree of the field is man's," to wit, his food,
or life of man:" as in 2 Kings xviii. 31, ' eat
ye every man his own vine, that is, the fruit
of his vine.' Into the bulwark,] Or, in
the siege.
Ver. 20. — SuBDUEn,] Or, come down :
which the Cliald. translateth, until it be de-
livered.
294
DEUTERONOMY.
CHAP. XXI.
1 . The exp'iation of murder done hy an unknown person: that the
elders of the next city should kill an heifer, and wash their hands over
it, so clearing themsel'ces, and asking mercy of God. 1 0. The usage of
a captive taken to wife. 15. The first-born is not to he disinherited upon
private affection. 18. A stubborn rebellious son, is by his parents to he
brought forth unto judgment, and stoned to death. 22. Tlie malefactor
must not hang all night on a tree.
' If one be found slain in the land which Jehovah thy God givetJi
unto thee to possess it, fallen in the field j and it be not known who
hath smitten him : ' Tlien thy elders and thy judges shall come
fortJi, and tliey shall measure unto tlie cities, which are round
about Imn tliat is slain. ^ And it shall be, that tlie city which is
next unto the slain man, even tlie elders of tliat city shall take an
Ver. 1. — Slain,] Or, wounded, mean-
ing to death; as the Chald. translateth, hill-
ed: and this law uas to be kept, whether one
or many were found slain. Giveth,] Or, is
giving, to wit, shojlly. This being a figura-
tive expiation, done by priests witlithe death
of an heifer, &c. showing this law to be pe-
culiar to the commonwealth of Israel: and so
the Hebs. say, '< The law for the beheaded
heifer, is not to be used but in the land of
Israel. Maim, in Misneh, torn. 4, treat, of
Murder, chap. x. sect. 1. Fallen,] That,
is, lying dead : as, there fell, 1 Chron. xxi.
14, is expounded, there died, 2 Sam. xxiv.
15. The Gr. translateth it fallen; the
Chald., lying. All these circumstances the
Hebs. hold unto strictly; "It is said, slain
(or wounded) not hanged, nor broken; for such
an one is not called Chalal, (slain:) in the
land (or ground) not hid in an heap: fallen,
not hanging on a tree: in the field, not
swimming on the water." Maim, treat, of
Murder, chap. ix. feet. 11. Not known,]
For, if it be known, they behead no heifer
for him. If but one have seen the murderer,
and though it be a slave, or a woman, or one
whose testimony is not allowable, yet there is
no beheading of the heifer: for if there be
many open murderers, the killing of the
heifer ceaseth. If one witness say, I saw the
murderer; and another witness deny it, say-
ing, Thou didst not see him, (and these wit-
nesses come both together) then they behead
the heifer. Maim, ibid., chap. ix. sect. 12,
13.
Ver. 2. — Thy Elders,] He saith not the
Elders of that city, as after in ver. 3,( for it is
not known as yet to what city it belwigeth ;)
but thy elders (O Israel) which were of the
general states of the land. The Hebs. say,
" When a slain man is found fallen on the
earth, &c. they leave him in his place, and
five elders come forth from the high council
that is in Jerusalem, and they measure from
him unto the cities that are round about the
slain man. Maim, ibid., chap. ix. sect. 1.
Thy Judges,] To whom ciiminal causes did
belong, for the trial of them. Unto the
CITIES,] He saith not, unto the towns, or vil-
lages, but cities : ami by the Hebs., " They
measured not to any city, but such as had in
it a court of three and twenty (magistrates.)
And though he be found by a city's side, &c.
yet they measure. And when they have
measured, and the city next him is known,
then they bury the slain man in his place, and
the elders of Jerusalem return to their place;
and the senate of that city bring an heifer,
&c. When they measure, they do it ex-
actly. And they measure from the nose of
him (that is slain.) If his body be in one
place, and his head in another, they bring the
body to the head, and bury it in the place
thereof. If there be many dead, one beside
another, they measure from the nose of every
one of them. And if one city be nearest to
them all, it bringeth one heiftr for them all.
Maim, treat, of Murder, chap. ix. sect. 4, 9,
10.
Ver. 3. — An heifer,] Which was by
the death thereof to make expiation, in figure,
for this murder, as ordinary sacrifices did for
men's sins. And this was done by the next
city, because of presumption of the fact,
when other proof failed: and this heifer was
to be of the men's of that city, s-dith Maim.
CHAP. XXL
2db
lieifer of the Iierd, which hath not been wrought with, which liatli
not drawn in the yoke. ^ And the elders of that city shall bring
down the heifer unto a rough valley, wliicli shall not be tilled, nor
sown, and sliall strike off the heifer's neck there in the valley.
^ And the priests, the sons of Levi, shall come near ; for them Je-
hovah tliy God hath chosen to minister unto him, and to bless iu
the name of Jehovah ; and by their mouth shall be every contro-
versy, and every stroke. ® And all tlie elders of tliat city that are
next unto the slain man, shall wash their liands over the lieifer that
is beheaded in tlie valley. ^ And they shall answer, and say, Oar
hands liave not shed this blood, and our eyes have not seen it.
ibid., sect. 2, and, "an heifer of the second
yi'ar, or under; but if it were a day older
than two years, it was unlawful. Maim,
ibid., cliap. ix. sect. 2, and chap. x. sect. 2.
In the yoke,] The same caution was for the
' red heifer,' Num. xix. 2, see the annots.
there. But why speaJieth he of ' the yoke,
after he had said, Not wrought with? seeing
to draw with the yolie is comprehended in
other works? The Hebs. answer ; "Because
the yoke maketh it disallowable, whether it
be in tlie hour of woik or not. When it hath
drawn in tlie yoke l)ut an hand breadth, it is
unlawf\il, though it neither plowed therewith,
nor did any other work." Maim, ibid., chap,
xiii. sect. 3.
Ver. 4. — A ROUGH VALLEY,] Or, a strong
bourne: the Heb. Nachal is both a valley.
Gen. xxvi. 17, 19, and a water stream )-un-
ning in a valley, Deut. ii. l.S, 36, both which
we call a bourne. Ethan signifieth strength, or
strong and durable, as is applied sometimes to
waters, Exod. xiv. 27; Ps. Ixxiv. 15. And
Nachal Ethan, in Amos v. 24, is ' a mighty
stream.' So here we may understand this to
be not only a valley, but a stream also in it,
as the Chald. version confirmeth: but the Gr.
translateth if, a rough valley. M^im. in
treat, of Murder, chap. ix. sect. 2, saith
" they bring down the heifer into a burn that
floweth strongly, and that is the Ethan spoken
of in the law." Shall not be tilled,]
Either at the time when the heifer is killed,
or after. " The valley wherein the heifer is
beheaded, is unlawful to be sown or tilled for
ever, (Deut. xxi. 4,) and whoso worketh any
work there, in the body of the ground, as to
plow, or dig, or sow, or plant, or any the like,
lie is to be beaten. But it is lawful to dress
fliX there, or to dig up stones, or any thing
which is not as tillage or sowing, &c. Maim,
treat, of Murder, chap. x. sect. 9. Strike
OFF THE NECK,] Or behead, (as in ver. 6,)
'■ with an axe on the hinder parts thereof,"
saith Maim, ibid., chap. ix. sect. 3. The
Gj-. translateth, cut the sinews of the heifer.
After it was belieaiied, and expiation made,
the heifer " was bui ed in the place where it
was killed, and it was unlawful to have any
profit (or use) thereof." Maim, ibid., chap. x.
sect. 6.
Ver. 5. — The sons of Levi,] In Gr.,
the Levites. What they were to d.i, is ex-
pressed by Moses, but may be gathered by
their office here described, to minister, &c.
and by ver. 8, where prayer is made for
atonement. And so the Hebs. explain it,
that the elders were to wash their hands, and
say, " Our hands have not shed, &c. (ver.
7,) and the priests said. Make expiation for
thy people," &c. ver. 8. Maim, treat, of
Murder, chap. ix. sect. 3. To minister,]
The Gr. saith, to stand before him. See
Deut. X. 8. Their MonTH,] That is, as the
Chald. expoundeth it, their word, meaning
the word of God which they should show,
Ezek. xliv. 23, 24. Shall be,] To wit,
judged, or tried, or (as this case seemeth to
import) expiated. Stroke] Ov plague ; in
Chald., plagtie of leprosy : See the notes on
Deut. xvii. 8
Ver. 6. — All the Elders,] Both the
magistrates then bearing office, and such
as had borne it before. For all such were
called elders, as appeareth by Judg. viii. 14
where the princes and elders of Siiccoth were
threescore and seventeen men. So in this
case, the Hebs. say, " The judges of that city,
with all the elders, although they be an hun-
dred, they all wasli their hands there, in the
place where the heifer's neck is striken ofi."
Maim, treat, of Murder, chap. ix. sect. 3.
Shall wash,] In sign that they were inno-
cent of that blood-shed: as Ps. xxvi. 6;
Matt xxvii. 24.
Ver. 7. — Shall ansueb,] That is, shall
speak : for so the word answer is often used
for the beginning of a speech. Job iii. 2.
Have NOT shed,] Or, hath not shed j for the
Heb. hath a double reading, implying both
2yG
DEUTERONOMY.
■* Make expiation for thy people Israel, whom thou hast redeemed,
O Jeliovah ; and lay not innocent blood in the midst of thy people
Israel, and the blood shall be expiated for them. ^ And tliou shalt
put away innocent blood from tlie midst of thee, when thou shalt
do that which is right in the eyes of Jehovah.
3£32
" When thou goest forth to battle against thine enemies, and
Jehovah thy God hath delivered them into thuie hands, and tliou
liast taken captive a captivity of them-. " And thou seest in the
captivity a woman of a beautiful form, and hast a desire unto her,
and wouldst take her unto thee to wife : ^" Then thou shalt bring her
singular and plural; to siguil'y that they hail
nut any hand in this murder. Not seen it,]
To "it, shed by any other: for else, this ex-
piation had not been thus made, as is noted
on ver. 1.
Ver. 8. — Make expiation,] Or inake
atone7nent : m Gr., be merciful. Here the
Cliald. version addeth, " Tlie priests shall
say, make expiation," &c. and so the Hel)s.
explain it, as is noted on ver. 5. Hast re-
deemed,] Tlie Gr. addeth. out of the land
of Egypt. Lay not innocent blood,]
lleb. give not, that is, as the Chald. openeth
it, give not the guilt of innocent blood ; in
our phrabe, lay it not to their charge. The
Gr. translateih that there may not be inno-
cent blood in thy people. To give, is uilen
used for tu suffer, (as is noted on Gen. xx.
6,) in which sense it may also be taken here
suffer not innocent blood, to «it, to be un-
punished, but bring the murderer to light.
Expiated fok them,] Or, mercifully for-
given them: but the murderer (ii afterward
he were taken) was not hereby forgiven,
which the Hebs. gather from the next words,
saying; " Although the muiderer be found
after the beheading of the heifer, yet he
is to be killed; for it is written (Deut.
xxi. 9,) ' And thou shalt put away iiniocent
blood.' " Maim, treat, of Murder, chap. x.
sect. 8.
Ver. 9. — Innocent blood,] That is, the
guilt thereof: but the Chald. addeth, the
shedder of innocent blood, according to the
former exposition. Right in the eyes,]
The Gr. translateth; that which is gold and
pleasing before the Lord.
BBS Here beginneth the nine and fortieth
section, or lecture of the law : see Gen. vi.
9.
Ver. 10. — Delivered them,] Heb.
given (or delivered him) speaking of the
multitude of eutmies, as of one man; so after.
Captivity of them,] Heb. captivity of him.
that is, a multitude of captives or prisotiers.
So in Num. xxi. 1. This law is like the bill
of divorce, Deut. xxiv., which our Saviour
telleth, was suflered for the hardness of men's
hearts, Matt. xix. 8. And the Hebs. them-
selves, (though much addicted to strange
women, and plurality of wives) understand
this law with sundry limitations, and to be
partly for necessity, when men in the wars
were absent from their wivts, and tempted
with concupiscence.
Ver. 11. — In the captivity,] That is,
amongst the captives, or prisoners. At any
other time, the Helis. say, this was not law-
ful. Hast a desire,] Or affectest, settest
thy love, as Gen. xxxiv. 8. And wouldest
take her,] Or, and takest her, to wit, by
piumise. The Hebs. say, or soldiers that
come into the heathen's coast, that they may
in their hunger, eat swine's flesh, or other un-
clean meats, when they can get no otlier:
" And so a man may lie with an heathen
woman, if his concupiscence urge him there-
to; but he may not lie with her and go his
way, but must bring her home to his house ;
and he may not lie with her the second time,
until he have married her. Neither is it
lawful for him to take this beautiful woman,
save in the time of captivity, as it is written;
'And thou seest in the captivity,' &c.
Neither is it lawful to lie with two ; for it is
said, 'Her:' nor lawful to take two, and lie
with the one, and leave the othei' for his bro-
ther." Maim. torn. 4. treat, of Kings and
fFars, chap. viii. sect. 1 — 3. This lying
with her, seemeth to be implied in those
words, 'thou hast humbled her,' ver. 14,
which phrase is not used, but of an estate
out of mariiage, as is noted on Gen. xxxiv.
2.
Ver. 12.— Home to thy house,] Heb.
CHAP. XXI.
29:
home to thy house, and slie shall shave her head, and do her nails.
'^ And she shall put oS tlie raiment of her captivity from upon her,
and shall remain in thine house, and shall weep for lier father and
her mother a month of days ; and after that thou shalt go in unto
her, and be her husband, and she shall be unto thee to wife. '* And
i?ito the midst of thine house, that is, into it,
as tills |jhrase meanetii. See the notes ou Gen.
ii.9. She SHALL shave,] The Gr. changeth
the person, saying, thou shalt shave: for this
being a shame and dishonour unto her, (1
Cor. xi. 6, 15,) it is not likely the woman
would willingly do it, but the man (in whose
power she was) must see it done. Do her
NAILS,] Or make them, which the Chald.
expoundeth, let them grow : though the
phrase maybe taken otherwise, 'to pare or
cut them' (as in 2 Sam. xix. 24,) and so the
Gr. translateth ; yet the letting of them grow,
seemeth here to be meant, for her more de-
formity, answerable to the shaving of her head.
The Hebs. open it thus; "After he hath lain
with her once, while she is in her paganism,
if she take upon her to come under the
wings of God's Majesty, she is baptized for a
proselyte out of hand: and if she will not,
she must remain in his house thirty days
(Deut. xxi. 13,) and she is to let her nails
grow, and shave her head, to the end that
she may be deformed in his eyes; and she
must be with him in his house, that he may
look upon her and lothe her. And he is to
persuade with her, that she may receive (the
faith:) if she receive it, she is made a prose-
lyte, and baptized as all strangers. And she
must tarry three months, one month weeping
(tor her father) and two months after it, and
he is to take her with bill of dowry, and mar-
riage. And if he have no delight in her, he
is to send her away whither she will, and if
he sell her, he transgresseth, &c. (Deut. xxi.
14,) If she will not become a proselyte, they
persuade with her twelve months. If (yet)
she will not, (but) receiveth the seven com-
mandments which were commanded to the sons
of Noah, [whereof see the annot. on Gen. ix.
4,] then he is to send her away whither she
will, and lo she is as all other strangers that
dwell (in the land,) but he may not marry
her; for it is unlawful to marry a woman
which is not a proselyte. If she be with
child by his first lying with her, then the
child is a stranger, and is not his son for any
matter, because he is of an heathen mother,
&c. If the beautiful woman will not leave
her idolatry after twelve months, they are to
kill her: and so the city that would makepeace,
they may make no covenant with them, till
they renounce their idolatry ; and destroy all
the places thereof, and receive the other com-
VoL. II. 2
mandments which were commanded to the
sons of Noah, for every heathen that yieldeth
not to those commandments, are to be killed,
if they be under our hand, saith Maim, in
treat. oS Kings, cliap. viii. sect. 5 — 9.
Ver. l.S. — Raiment,] In Gr., the gar-
ments of her captivity, to wit, those where-
in she was taken, and shall put on mourning
weeds: which was another sign of her hu-
miliation, and means to withdraw the man's
love from her, if she continue in her unbe-
lief. Remain,] Or, sit in thine house,
where thou mayest behold and observe her
carriage. A month of davs,] That is,
thirty days, an whole month. This was in
respei't of her special case forementioncd.
And whereas tiie Hebs. speak of two months
longer, (as is noted on ver. 12,) the reason
thereof they elsewhere show to be in regard
of his lying with her, lest she should be with
child, that so the seed of Israel might be
known from the heathens; for by Exod. xxi.
4, it appeareth, that a heathen bond woman's
children were her master's, and not counted
the Israelite's who begat them: and by Ezrax.
3, 44, it is evident, that not only the heathen
wives, but such also as were born of them,
were put away. The Hebs. say, " Eveiy
woman that is divorced, or is a widow, she
may may not marry again, till she have
tarried ninety days, besides the day of her
divorce, or of lier husband's death; to the
end that it may be known whether she be
with child or no, and that there may be proof
whether it be the seed of her first husband,
or of her second. A bond \Yoman that is
made free, and an heatheri woman that be-
cometh a proselyte, they must tarry ninety
days. And though it be a heathen man, and
liis wife that become proselyte, they separate
them ninety days, to distinguish the seed
which is begotten in holy state, from the seed
which is not so begotten. And so the beauti-
ful (captive) although there is a law given her
of thirty days for the fitting of herself, she
must tarry ninety days for the fitting of her
child." Maim, in treat of Divorces, chap,
xi. sect. 18. 21. Go in,] To wit, into the
(marriage) chamber, as Judg. xv. 1. And
BE HER husband,] Or marry her, and so
lie with her, as Deut. xxiv. 1. This miglit
not be with an infidel, Deut. vii. 2. See the
annot. there.
Ver. 14. — If thou have no delight in
298
dp:uteronomy
it shall be, if thou have no delight in her, then thou slialt send her
away wliither she will ; but selling thou slialt not sell her for
money -. thou shalt not make a gain to thyself of her, because thou
hast luimbled her.
" If a man have two wives, one beloved, and another hated, and
they have born him sons, the beloved and the hated ; and if the
first-born son be hers that was hated : "^ Then it shall be in the day
that he maketJi liis sons to inherit that whicii he hath, he may not
make the son of tlie beloved first-born, before the son of the hated,
which is the first-born. " But the first-born, the son of the hated.
HER,] This seemeth to be meant before mar-
riage, not after: for that God allowed no such
sending lier auay after marriage; but if after
lie liad uiice lain with her and had humbled
her (as after he speaketh;) the man's affec-
tions were withdrawn from her, by beholding
her in that deformity and mournful state
within his hou^e ; then God permitted this
leaving her, but with the cautions following.
Whither she will,] Heb. to her soul, that
is, according to her own will or desire. The
Gi-. translateth, thou shalt send her away
free. Selling thou shalt not sell, J
'i'liat is, not at all, or shalt in no case sell
her, as other captives might be ; and this re-
compence she had, and the man sustained
this loss, for that he had humbled her;
whereby God showed compassion to this
afflicted woman, and his dislike of the man's
lying with her before, though for the hardness
of men's hearts he sulTered it so to be ; as
Matt. xix. 8. Make again to thyself,]
Or, serve thyself, mnke her thy servant. The
Heb Hithgnammer, is found only here, and
in Deiif, xxiv. 7, where the Gr. expresseth
it by Kuladtmafieo, which is to subdue, or
bring under one's poiver; which word is
used in like sense. Ads x. 38, James ii. 6,
for such as were oppressed under the power
of the devil, and of rich men. So that the
man, as he might not sell this woman, so
neither make a servant of her to himself or
others. So the Hebs. expound it, " If he sell
her, he transgresseth this prohibition, 'Selling
thou shalt not sell her,' &c. And so if he
subdue her, after that slie is lain with, to be a
bond woman, when he hath use of her ser-
vice, he transgresseth this prohibition, • Thou
shalt not make a gain to thyself by her, for
he may not serve himself by her.' " Maim,
treat, of Kings, chap. viii. sect. 6. Hum-
bled her,] Or, afflicted her. This word
being used for unlawful copulations, as in
Gen. xxxiv. 2; Deut. xxii. 24, 29; Judg.
xix. 24; 2 Sam. xiii. 12, 14; Ezek. xxii.
10, 11 ; Lam. v. 11, showeth also, that God
approved not of his fact: and that this send-
ing her away, was not to be after marriage,
but after his first lying with her only, as is
before noted.
Ver. 15 — Two WIVES,] Which though
it was contrary to God's first institution. Gen.
ii. 22 — 24, and was begun by Cain's posterity,
Gen. iv. 19, yet the corruption being spread
over all, and even in the church, God for a
time suffered this until the time of reforma-
tion ; but approved not of it, as appeareth by
Mai. ii. 15; Matt. xix. 4, 5. And here .
provideth by his law, against troubles and
confusion that might arise in families by such
polygamy. And another hated,] Heb.
and one hated; but this word mie in the lat-
ter branch of the sentence, is used for an
other ; and is so explained by the Holy
Spirit: as when it is said in Matt. xxiv. 40,
' the one shall be taken, and the one left,' an-
other evangelist expresseth it thus, ' the one
shall be taken, and the other left,' Luke xvii.
36. And by ' hated,' understand 'least loved'
than the other: for it is spoken by way of
comparison, as in Gen. xxix. 31.
Ver. 16. — He imaketh his sons to in.
HBRiT,] Or, diitideth the inheritance to his
sons: irom which words the Hebs. gather,
that " The first-born which is born after his
father's death, is not to have a double por-
tion." Maim, treat, of Inheritances, chap,
ii. sect. 2. He .may not,] Or, he camiot;
he shall not be able; that is, it is not lawful
for him. Make firstborn,] That is, give
the first birth-right, which was a double por-
tion. As Joseph had the first birth-right,
when a portion was given him above his
brethren, 1 Chron. v. 1, 2; Gen. xlviii. 5,
22. Before the son,] Which the Gr.
ti-anslateth, despising the son.
Ver. 17. — Acknowledge,] In Chald.,
separate, to wit, by his words and actions.
A double portion,] Heb. the mouth (tha';
is, the part) of two, which the Cbald..trans-
lateth tivo parts, as the like phrase signiri-
eth in Zach. xiii. 8. By which scripture we
may learn what this double portion was, thi"
if a man had two sons, his goods were di-
CHAP. XXI.
299
shall he acknowledge, by giving to him a double portion of all that
is found Iiis ; for he is the beginning of his strength, the right of
the first birth -right is his.
vided into three parts, whereof the eldest had
two parts, and the youngest the third. For
the first-born was to be reckoned as two sons;
as Joseph (who had the first birth-right, 1
Chron. v. 2,) was two tribes, Ephraim and
Manasseh. The Hebs. explain it thus;
" The first-born is to receive a double portion
of his father's goods, Dent. xxi. 17. As, if
he leave five sons, and one of them is the
first-born, he is to have a third of his goods,
and every of the other four receiveth a sixth
part. If he leave nine sons, the first-born
hath a fifth part, and every of the other eight
a tenth part. And so according to tliis par-
tition do they part always." JVIaim. treat,
of Inheritances, chap. ii. sect. 1, Accord-
ing to this phiase Eliseus desired a double
portion of Elias' spirit, 2 Kings ii. 9, that he
might have so much more as any of his otiier
disciples. Of all that is found his,] The
word found often signifieth things present,
as in Gen. xix. 15; 2 Chron. v. 1 1 ; xxxi.
1. So in this case by the Hebs. judgment,
" Tlie first-born had not a double portion of
the goods which might come after his father's
death, but of the goods which were assuredly
his father's, and come into his hands (or
power) as it is written, ' Of all that is found
his.' As one of the heirs of his father that
dieth after the death of his father the first-
born and the single (brother) do inherit his
goods alike. And so if his father hath a
debt owing him, or hath a ship at sea, they
are heirs of it alike." Maim, treat, of In-
heritances, chap. iii. sect. 1. It is also said,
'found his ;' he saith not, 'found hers;' and
by the Hebs. it is holden, that " The first-
born hath not a double portion of his mother's
goods: but the first-born and another son that
are heirs to their mother, do share alike whe-
ther he be the first-born for inheritance, or
the first that openeth the womb. The first-
born foi' inheritance is he that is first-born
to his father, as it is written (in ver. 17.)
' The beginning of his strength ;' and they
respect not the mother, though she have born
many sons, if he be his father's first-born, he
hath a double portion. He that cometh (into
the world) after untimely births [that were
before him] is the first-born for inheritance.
And so one born at his full time, if he be born
dead, he that cometh after him, is the first-
born for inheritance. If a man have sons
while he is an heathen, and after becometh a
proselyte, he hath no first-born for inheritance.
But an Israelite that hath a son by a bond-
woman, or by an heathen woman, for as much
as lie is not called his son, he that cometh
after him of an Israelitess is the first-born
for inheritance, and hath a double portion."
Maim., ib., chap. ii. sect. 8—12. Of his
STRENGTH,] Or, of his vulour. So Jacob
said of Reuben his eldest, Gen. xlix. S.
The Gr. traiislateth, of his children. And
this is the first reason of the law, from nature
itself. The right,] Htb. the judgment ;
which the Gr. explaineth thus, the first
birth-rights are due (or belong) unto him.
And this may be understood in respect of
the judgment or law of the Lord ; which is
added unto the former reason from nature,
and maketh the first-born's right more
firm unto him. Wherefore as Esau before-
hand sold his birth-rigiit, and the sale was
confirmed, Gen. xxv. 33, so generally, "The
first-born that selleth the portion of the birth-
right before it be parted, his sale is firm, be-
cause the portion is his before it is parted," saith
Maim, treat, of Inheritance, chap. iii. sect.
6. And by reason of this right of the first-
born, his children after him do inherit also,
as this Heb. canon showeth, " Whoso hath
two sons, a first-born, and another, and they
die both of them while he liveth, and leave
children behind them, the first-born leaveth a
daughter, and the single (brother) leaveth a
son; the son of the single (brother) shall in-
herit of the old man's goods a thiid part,
which was his father's portion; and the
daughter of the first-born shall inherit two
thirds, which was her father's portion. And
such is the right of brethren's children, and
of the father's brother's children, and of all
that do inherit: if the father of one of the
heirs were a first-born, the heir receiveth the
portion of his first birth-right for him. Maim.
ib., chap. ii. sect. 7. By this law was fore-
shadowed how the elect, ' the Israel of God,'
Gal. vi. 16, which are his first-born, Exod.
iv. 22, and 'church of the first-born which
are written in heaven,' Heb. xii. 23, shall
have a double portion, and inherit the good
things of God, as they which have the ' pro-
mise of the life which now is, and of that
which is to come,' 1 Tim. iv. 8, and are 'the
heirs of God, and joint heirs with Christ,'
Rom. viii. 17, and being 'justified by his
grace, are made heirs according to the hope
of eternal life,' Tit. iii. 7, God having begot-
ten them again, ' to an inheritance incorrup-
tible, and undefiled, and that fadeth not away
reserved in heaven for us,' 1 Pet. i. 4.
300
DEUTERONOMY.
'^ If a man have a son stubborn and rebellious, which obeyetli
not the voice of his father, and the voice of his mother, and they
have chastened liim, and lie will not hearken unto them: "^ Then
shall his father and his mother lay hold on him, and bring him out
unto the elders of his city, and unto the gate of his place. '"' And
Ver. is. — Stubborn,] Or, perverse, re-
volting, refractory, that turiieth away from
God and his lau : and it implieth the affec-
tion of the heart, as Jer. v. 23 ; and the car-
riage and action as an untamed heifer, Hos.
iv. 16; Neh. ix. 29. And so the apostle
translateth it into Gr. by two words, ' disobe-
dient (or unpersuaded) and gain-saying,'
Rom. X, 21 ; from Is. Ixv. 2. So here the
Gr. expoundeth it, disobedient. Rebel-
lious,] The Heb. Moreh, signifieth one that
changeth or turneth to the worse, both in
heart and action, and in particular turneth
from and opposeth the word of God, as Deut.
i. 26, 43 ; ix. 7, 23, 24. The Gr. here
translateth it contentious. The instance of
this rebellion is showed in ver. 20. Obey-
ETH NOT,] Or hearkeneth not; the Chald.
translateth, receiveth not the tuord, Ch.\S-
TENED,] Or nurtureth ; which implieth both
%uords and acts, as by rebukes, stripes, and
outward punishment, Lev. xxvi. 23, 28; and
sometimes by the hand of the magistrate,
Deut. xxii. IS ; in which sense the Hebs.
understand this here. And having spoken
before of words, this therefore is meant of
blows also.
Ver. 19. — And his mother,] Both of
them ; so that one alone was not enough to
cause him to be put to death. The Heb.
doctors, as they are always wary iu cases that
concern the taking away of any man's life, so
in this above others, they set down many and
strange limitations ; as, first, they restrain it
to those particular sins of gluttony and drunk-
enness, ver. 20 ; and that gluttony to be eat-
ing of flesh only, and drunkenness with wine
only. Al?o that the son is not to be put to
death, unless he have stolen something from
his father, and bought therewith flesh and
wine for riot, and eaten and drunk it without
his father's leave, in a company that are all
vain and vile persons. That a son only, not
a daughter, is to be put to death by this law,
and he not a little one, or a child, who is not
within the rule or compass of the command-
ments ; nnr a man Ihat is grown up, and is
in his own powei'. So that he must be at
least above twelve years of age. And if he be
married three months, and his wife be known
to be with child, they free him also from this
law, because it is said a son, and not a father.
Moreover, that the father and mother must
bring this rebellious son first to the court of
three judges, and there complain of his dis-
obedience; bringing with them two witnesses
of his stealth and gluttony: whereupon he is
there beaten, as others are for the like crime,
and this is that chastening in ver. 18. If he
fall again to stealth and riot, his father and
mother bring him again before the magis-
trates, with the witnesses, and he is con-
demned to death. But if before sentence is
passed on him, his father and mother do re-
lent in pity towards him, he is let go. If he
flee away before sentence is gone out against
him, and be afterward taken when he is in
man's state, (which they also judge by the
hair on his face) he is not put to death ; but
if he escape after sentence of condemnation,
he is stoned to death whensoever he is taken.
If his father be willing to bring him to the
magistrate, and the mother not ; or the mo-
ther willing, and the father not ; he is not to
be judged as a rebellious son. If either pa-
rent have lost their hand, or I)e lame, or be
dumb, or blind, or deaf, the son passeth not
under this condemnation, for it is said, " they
must lay hold on him, and bring him, and
must say, this our son, &c., he obeyeth not
our voice," &c. These, and the like cau-
tions, aie noted by Maim, in treat, of Rebels,
chap. vii. ; and in the Bab. Thalmud. in
Sanhedrin, chap. viii. ; but they have not
all of them sound ground from the scripture.
Howbeit if any son be by any of these excep-
tions saved, that he die not as a rebellious
son, yet is he under all other punishments
which the magistrates inflict on other rioters
and like malefactors. The gate OF his
PLACE,] That is, the gate of the place where
he dwelt, at which gate the magistrates used
to sit, Deut. xxii. 15 ; xxv. 7. So the Chald.
here translateth, the gate of the judgment-hall
of his place.
Ver. 20. — A glutton,] Or rioter, de-
vourer : in Heb. Zolel, which hath the sig-
nification of vileness, Jer. xv. 19. The
Chald. addetli, a glutton for riotous cater)
of flesh, and a riotous drinker of wine ,• which
words seem also to be understood in the Heb.
and aie so expressed in Prov. xxiii. 20, ' Be
rot amongst riotous drinkers of wine, amongst
riotous eaters of flesh: for the riotous drinker,
and the riotous eater (or glutton) shall come
to poverty.' Where in the latter sentence,
the words fesh and wine are omitted, as here
they are in Moses. And to these two, fesh
CHAP. XXI.
301
they slmll say unto the elders of liis city. This our son is stubborn
and rebellious, he obeyeth not our voice, he is a glutton and a
drunkard. ^' And all the men of his city sliall stone liim with
stones, and lie shall die ; and tliou shalt put away the evil from tlie
midst of tliee, and all Israel shall hear and fear.
^^ And if there be in a man a sin worthy of deatli, and he be put
to death, and thou hang him on a tree: '" His carcase sliall not
remain all night upon the tree ; but burying thou shalt bury liim
and wine, the Hebs. do restrain this law, as
before is noted: but oft times such things are
named for an instance, and do imply all other
of like sort.
Ver. 21. — And he shall die,] Or, that
he die. The sins of riot and drunkenness
were tiot by Moses' law punishable by death:
this therefore was in respect of his disobe-
dience to his parents, which greatly aggravat-
ed his sin, and for which he was to die, when
other drunkards escaped with lighter punish-
ment. Hereupon Solomon uttered his para-
ble, ' he that keepeth the law, is a wise son ;
but he that is a companion of gluttons, sham-
eth his father,' Prov. xxviii. 7. All Israel
SHALL HEAR,] The like is spoken of some
other notorious malefactors, as Deut. xiii. II;
xvii. 13 ; xix. 20. So in this case, the Hebs.
say, " the rebellious son must be proclaimed,
and they publish by writings unto all Israel,
in such a court we stoned such an one, be-
cause he was a stubborn and rebellious son.
Maim, treat, of Rebels, chap. vii. sect. 13.
Ver. 22.— Worthy of death,] Heb. of
the judgment of detth ; which the Chald.
well expoundeth, desert of judgment to be
killed. And thou hang him,] The Hebs.
understand not this of putting him to death
by hanging, but of hanging a man up after
he was stoned to death, which was done with
more detestation of some heinous malefactors.
Their words are, " we are commanded to
hang the blasphemer ai\d the idolater: and a
man is hanged, but not a woman. After
they are stoned to death, they fasten a piece
of timber in the earth, and out of it there
cometh a piece of wood ; then they tie both
his hands one to another, and hang them
near unto the setting of the sun, and let him
down out of hand, and if he abide all night,
it is a transgression, Deut. xxi. 23. And
we are commandtd to bury all that are killed
by the Judges, the same day that they are
killed. They may not be hanged on a tree
that groweth on the ground, but on that which
hath been plucked up, that there may not
need any cutting of it down: for the tree that
he is hanged on is to be buried with him,
that there be no evil memorial of him, for
men to say, This is the tree whereon such a
man was hanged. And so the stone where-
with the stoned is killed, and the sword
wherewith a man is put to death, and the
napkin wherewith he is strangled, they all
are buried." Maim, in Sanhedrin, chap. xv.
sect. 6, &c. In the scripture we have exam-
ples of Rechab and Baanah, who for murder,
ing Ishbosheth, were by David's command-
ment slain, their hands and feet cut ofl", and
they hanged up, 2 Sam. iv. 12; where their
hanging seemeth to be after their death: and
so in others, as Josh. x. 26 ; which might
also be the case of the King of Ai, Josh. viii.
29 : and of those idolaters in Num. xxv. 4.
And the scripture showeth a double punish-
ment for some heinous sins, as in Achan's fa-
mily, who were burned with fire, after they
were stoned, Josh. vii. 25. Among the Ro-
mans afterward they hanged or fastened them
to the tree alive ; and such was the death of
our Lord Christ, ' who bare our sins in his
own body on the tree,' 1 Pet. ii. 24 ; Luke
xxiii. 33—39.
Ver. 23. — Burying.] In Gr. in any vise
bury him. This was also fulfilled in our
Saviour's body, wliich was buried the same
day that he was hanged on the tree, John xix.
31, 38, 42. He that is hanged,] To wit,
on tree, as Gal. iii. 13. This speech, as
many other of like sort, is general ; therefore
the Gr. translateth, every one that is hanged
on tree ; and that interpretation the apostle
allegeth in Gal. iii. 13. The curse,] That
is, cursed, as the apostle expoundeth it, (ac-
cording to the Gr. version,) Gal. iii. 13.
And here in the utmost rigour and severity
of the law God fore-signified the riches of his
grace towards sinners in Christ, ' who re-
deemed us froip the curse of the law, being
made a curse for us,' as appeared in that he
was hanged on the tree. Gal. iii. 13. ' He
was reckoned among the transgressors,' Luke
xxii. 37 ; and God ' made him to be sin for
us, who knew no sin, that we might be made
the righteousness of God in him,' 2 Cor. v.
21. The Chald. translateth, " for because
he sinned before the Lord, he is hanged."
And thou shalt not defile the land,]
Or, as the Gr. translateth, and the land shall
not be defiled : which might be by the monu.
502
DEUTERONOMY.
in that day, for he that is hanged is the curse of God ; and thou
shalt not defile thy land which Jehovah thy God giveth unto tliee
for an inheritance.
ment of God's curse remaining upon it visi-
bly. So the burial was to abolish the curse
froir. appearing in the Lord's land. A figure
of the fruit and effect of our Saviour's burial,
whereby the rigour of the law was declared
to he satisfied, and all our sins defaced, and
removed out of God's sight, that they shall
never be imputed unto us.
CHAP. XXII.
1. The law for our hrethren's cattle strayed, or things lost. 5. the
sex is to be distinguished by apparel. 6. The dam bird is not to be taken
rvith her young ones. 8. The house must have battlements. 9. Confu-
sion is to be avoided. 1 2. Fringes to be made upon the vesture. 1 3.
The punishment of him that slandereth his wife. 20, 22. Of adultery,
25. of rape, 1^. fornication, 30. incest.
* Thou shalt not see thy brother's ox or liis sheep go astray, and
hide thyself from them ; restoring thou shalt restore them unto thy
brother. ^ And if thy brother he not nigh unto thee, or thou know-
est him not, then thou slialt gather it into tliine house, and it shall
Ver. 1. — Thy brother's ox,] Yea, though
it be thine enemy's, Exod. xxiii. 4. Go
ASTRAY,] Heb. driven aivay, or thrust out of
the way, by any means of themselves or
others: as by a dog, limited from the flock or
fold, and the like. The Gr. and Chald.
translate, erring in way, and going astray.
See the notes on Deut. iv. 19. This duty
required towards beasts, is much more to-
wards men ; as God applieth the similitude
in Eze. xxxiv. 4, 16. And as we all ' were
like sheep going astray,' 1 Pet ii. 25; so
are we daily subject to stray from the truth,
and have need one of another's help ; where-
u)ion it is said, ' Brethren, if any of you do
err (or go astray) from the truth, and one con-
vert him, let him know, that he which con-
verteth the sinner from the error of his way,
shall save a soul from death, and shall hide a
multitude of sins,' Jam. v. 19, 20. Hide
THYSELF,] That is, withhold thine help: the
Gr. translateth it, tvink at, that is, neglect,
or not regard: see Lev. xx. 4. Restoring,
&c.,] That is, thou shalt in any case restore,
or bring again. So here are two precepts; a
prohibition to hide, and a commandment to
restore: and thus the Hebs. observe a double
sin in tlicm that break this law, and some-
times a treble. " He that seeth a lust thing
of any Israelites, and hideth himself from it,
and letteth it alone, transgresseth this prohi-
bition, ' thou shalt not hide thyself from
them ;' and breaketh this commandment,
' thou shalt restore,' &c. If he take the lost
thing, and restore it not, he breaketh the
commandment '(thou shalt restore,)' and
transgresseth against two prohibitions, against
' thou mayest not hide thyself,' (Deut. xxii.
3;) and against ' thou shalt not rob,' (Lev.
xix. 13.) Although the owner of the lost
thing be a wicked man, &c. we are com-
manded to restore his lost thing to him. If
he have restored it, and it be fled away again,
though an hundred times, he is bound to re-
store it ; for it is written, • restoring thou
shalt restore them.' " Maim, in Misneh,
tom. iv. treat, of Robbery and Loss, chap,
xi. sect. 1, 2, 14. Unto thy brother,]
Either to his own hands, or to the place
where it was and should be. For, " if he
see a beast that is fled out of the fuld, and he
returneth it into the place thereof, lo he hath
kept this commandment, and there is no need
to make it known unto the owner," saith
Maim. ibid. chap. xi. sect- 16.
Ver. 2. — G.'VTHER it,] That is, take it in,
Into thine house,] Heb. into the midst of
thine house ; whereby is meant within the
CHAP. XXII.
303
be with thee until thy brotlier seek after it, and thou shalt restore
it unto him. ^ And so shalt thou do witli his ass, so shalt thou do
with his raiment, and so shalt thou do with every loss of thy bro-
ther, which shall be lost by him, and thou hast found it ; thou
mayest not hide thyself.
* Thou shalt not see thy brother's ass or his ox fall in the way,
and hide thyself from them : lifting thou shalt lift them up with
him.
same, as the phrase often signifieth: see the
notes on Gen. ii. 9. But this teacheth a
care to keep it safe. Seek after it, J But
he that found it, is also to use means that the
owner may know of it ; and the Hehs. say,
" He is bound to cry it, and make it known,
saying. Whoso hath lost such a kind of tiling,
let him come and give the signs of it, and
he shall have it. At the first, whoso hath
found any thing, crieth it three times. After
the last time, within seven days he crieth it
the fourth time. If the owner come not, the
thing found is to be left with him that found
it ; and if in all that time it be stolen or lost,
he is bound to make satisfaction ; but if it be
gone by violence, he is free. For he that
keepeth a lost thing, is as he that keeps for
hire, &c. [whereof see the annot. on Exod.
xxii. 10.] And he must have care that the
thing be not marred, or perish. If it be a
living thing which he must give food unto ;
if it be a working (beast) as an horse, ass, &c,,
he may put them to labour twelve months
from the day that he fount! them, or let them
out for hire, and take their hire, and give
them food; and if tiie hire be more worth
than their food, the overplus is the owner's,
&c. Afterwards they are sold by the magis-
trates." Maim, treat, oi Robbery and Loss,
chap. xiii. sect. I, &c.
Ver. 3. — Every loss,] That is, ewry fo*<
thing : and by like proportion, a man is to
keep his neighbour's goods from loss or pe-
rishing ; as, '< he that seeth the water to
overflow, and it cometh to mar his neigh-
bour's house, or his field, he is bound to stop
the same," &c. Maim, treat, of Robbery
and Loss, chap. xi. sect. 20. Which shall
BE LOST,] Hence the Hebs. observe, that if
a man will " lose his goods wittingly, men
are not bound unto him. As, if he put his
beast into a stable which hath no door, and
he tieth it not, and so it goeth away. If he
cast his purse into a place common for all,
and goeth his way, or any the like, lo he los-
eth his goods wittingly. And though it be
not lawful for him tliat seeth this thing, to
take it for himself, he is not bound to bring
it again (to the owner,) for it is said, • which
sha'l be lost,' to put a diflerence from him
that loseth wittingly." Maim. ibid. chap,
xi. sect. 11. Thou mayest not,] That is,
it is not lawful to hide thyself, or, to let it
alone. Here they put some exceptions, as
they say, " a priest that seeth a lost thing
in a place of burial, must not defile himself
to return it again, because when he keepeth
one commandment of restoring the lost thing,
he breaketh another commandment which
saith, ' they shall be holy,' (Lev. xxi. 6 ;
and transgresseth a prohibition, ' he shall
not defile himself,' &c., (Lev. xxi. 4;) and a
commandmeiit doth not put away (or cause a
man to transgress) a prohibition and a com-
mandment. On the contrary, if one see a
thing lost, and his father say unto him. Re-
store it not, he must restore it, and not obey
him: for if he obey his father, he is found at
the time when he keepeth this command-
ment, ' honour thy father,' that he breaketh
this commandment, ' thou shalt restore it ;'
and transgresseth this prohibition, ' thou
mayest not hide thyself.' Maim. ibid. chap,
xi. sect. 18, 19.
Ver. 4. — Thy brother's ass,] In Exod.
xxiii. 5 ; he saith, ' thine hater's ass;' that
men should not think these laws bind us to
do good unto our friends only. So our Sa-
viour saith, ' love your enemies, do good to
them that hate you,' Matt. v. 44. Fallen,]
that is, ' lying under his burden,' Exod.
xxiii. 5. So fallen, was used before for ly-
ing, Deut. xxi. 1. Though hire it may be
taken more generally. And hide thyself,]
That is, ' forbear to help him up,' Exod.
xxiii. 5. Lifting, &c.,] Or, raising thou
shalt raise them up, that is, help to do it in
any case, though it be again and again. This
the Hebs. understand to be another command-
ment from that in Exod. xxiii. 5 ; which
they open thus ; " whoso meeteth with his
neighbour in the way, and his beast lying
under a burden, &c., lo he is commanded
to unloose it from upon him; and this is
commanded to be done in Exod. xxiii. 5.
And he must not unloose it, and leave him
presently and go his way, but must lift it up
with him, and again lay the burden upon
him, Deut. xxii. 4 ; this is another com-
mandment. And if he leave him presently,
304
DEUTERONOMY.
* A man's ornament shall not be upon a woman, neither shall a
man put on a woman's garment ; for every one that doth these
things is an abomination to Jehovah thy God.
^ If a bird's nest chance to be before thee in the way, in any tree,
or on the ground, young ones or eggs, and the dam sitting upon
the young, or upon the eggs, thou shalt not take the dam with the
young. ^ Sending thou shalt send away the dam, and the young
and do not unloose it off him, nor load him,
he breaketh a commandment which ought to
be done, and transgresseth in that which
ought not to be done ; as it is said, ' tSiou
shalt not see thy brother's ass, '&c. If, when
he is unloosed, and laden again, he fall again,
he is bound to help him up another time, yea,
though it be an hundred times ; for it is
written, ' helping thou shalt help up, lifting
thou shalt lift up.' Therefore he must go a
mile back with him, unless the owner say,
I have no need of thee." Maim, treat, of
Murder, chap. iii. sect. 1. &c.
Ver. 5. — S. man's ornament,] Or in-
strument, apparel, dress. The Heb. Cli is a
general word for all instruments, vessels, or-
naments, whatsoever; and here for all appa-
rel and furniture whatsoever a man putteth
on him, in time of peace or of war: and so
the Chald. translateth it armour or weapons,
which is also forbidden a wom.an to wear.
And this precept coiicerneth natural ho-
nesty and seemliiiess, which hath perpetual
utility, 1 Cor. xi. 4—6, 14. And it is to
prevent many evils which may arise if men
and women should l)e clad alike. It is pro-
bKhle also, that the law was given in regard
of the abuse among other nations, and parti-
cularly among the Egyptians, (with whom
Israel had lived:) for human xvriters testify
that the Egyptian women did go abroad and
use merchandise, &c., and the men did weave
within the houses. Herodot. in Euterpe. The
Ht bs. explain it tluis, " a woman may not
pu'. on a man's ornament, as to put a
mitre or an helmet on her head, or to put
on an habergeon, or the like, or to poll
her head like a man. Neither may a man
put on a woman's ornament, as coloured gar-
ments, or golden jewels, in the place where
men use not to w ear such jewels, but women
only: all, according to the custom of the
country (wherein they live.) A man that
putteth on a woman's attire, and a woman
that putteth on a man's, is to be beaten (by
the magistrate.") Maim, treat, oi Idolatry,
chap. xii. sect. 10. The attire of the body
S|)iritually signilieth the ornaments of the
mind. Vs. cxxxii. 9, 16 j Rev. iii. 18 ; so
men shoiild not change their nature, to be-
come efieminate, as the Egyptians and Ba-
bylonians are thieatened to be like women,
Is. xix. 16 ; Jer. 1. 37 ; li. .39. And in
the churches women are to be silent, and not
speak as men, 1 Cor. xiv. 34. ' I sulier
not a woman to teach, nor to usurp autho-
rity over the man, but to be in silence,' 1
Tim. ii. 12. Abojiinatiox to Jehovah,]
Heb. the abomination of Jehovah, that is,
abhorred of him, which the Chald. expound-
eth, an abomination before the Lord.
Ver. 6. — Chance to be,] That is, if
unawares thou meetest with it, or lightest
upon it. So the Gr. translateth, " if thou
meetest with a bird's nest before thy face."
Or on the ground,] Or in any other place,
as on the water or the like ; for these are
put but for an instance, because usually birds
nestle either on trees, or on the ground. So
the Hebs. exptmnd it, ' he that findeth a
nest upon the waters, or on the back of any
living creature, is bound to let the dam go.
The young or the eggs are not mentioned,
neither the tree or ground, but that the scrip-
ture speaketh by an instance. Maim. torn,
ii, in Shechitah, chap. xiii. sect. 17. The
DAM,] Heb, the mother: so after, sons for
young ones ; which names the scripture
givetli to all living things ; and the Gr. and
Chald. keep the Heb. phrase, mother and
children. The Hebs. understand this pre-
cisely of the dam or female only, and say, " a
male that is found sitting upon a nest, is free
from being sent away, (that is, a man is not
bound to let it go.) Maim. ibid. sect. 10.
Thou shalt not take,] To wit, and kill,
for that is chiefly here intended. " He that
taketh the dam with the young, and killeth
her, the flesh is lawful to be eaten, but he is
to be beaten for killing the dam. And so if
she die before he let her go, he is to be beaten:
but if he let her go after he hath taken her,
he is free." Maim, in Shechitah, chap. xiii.
sect. 1. Compare herewith the law in Lev.
xxii. 28, ' whether it be cow or ewe, ye
shall not kill it and her young both in one
day."
Ver. 7 Sending thou shai.t send,]
That is, in any wise se?id away (oi' let go)
the dam. This showed the strictness of the
precept, which also must be done willingly,
upon the former penalty. For every prohibi-
CHAP. XXII.
305
thou shalt take unto thee, that it may be well with thee, and thou
mayest prolong thy days.
^ WJien tliou buildest a new house, then thou shalt make a bat-
tlement for thy roof, that thou put not blood in thine house, if any
falling fall from it.
tjon, after which cometh a precept affirma-
tive, " a man is bound to peiform the pre-
cept concerning it; and if he perform it not,
he is to be beaten. If one come and snatch
the dam out of his hand, and seud her away,
or if she escape away from under his hand
against his will, he is to be beaten; for till
he send her away of himself, he performeth
not the precept concerning her. If he take
the dam and clip her wings, that she cannot
fly, and then send her away, he is to be chas-
tised with stripes, and he must keep her by
him till her wings be grown, and then send
her away. And if she die before, or be lost,
he is to be beaten, for he hath not performed
the commandment. If he send her away
and she come again, he must send her away
again, though it be four or five times ; for it
is said, ' sending thou shalt send her away.'
If one say, I will take the dam, and send
away the young, he is bound to send away
the dam. The sending away of the dam is
not in use, save for clean birds," &c. Maim,
in Shechitah, chap. xiii. sect. 2 — 4, 6, 8. "It
is unlawful to take the dam with the young,
though it be to cleanse a leper with them,
which is a thing commanded, (Lev. xiv. 4;)
and if he take her he is bound to send her
away: for a commandment is not of force to
disannul a prohibition and a commandment ;
but a commandment and a prohibition do dis-
annul a commandment." Ibid. sect. xix.
God by this law teacheth us mercy and piety;
(as it is noted for barbarous cruelty, when
the mother is killed with the children, Hos.
X. 14; Gen. xxxii. 11;) therefore when the
bird is hatching her eggs or cherishing her
young, she may not be killed. And as the
Hebs. say, " If she were sitting but upon
one young, or one egg, a man was bound to
send her awayi" howbeit, that if she were
taken from the nest by hunting, it was lawful :
" the law forbiddeth not save to hunt (or
take) her when she cannot fly away for (af-
fection to) her young which she hatcheth ; as
it is said, ' and the dam sitting upon the
young,' " &c. Maim, in Shechitah, chap,
xiii. sect. 16, 7. And this law for compas-
sion towards birds, teacheth compassion to-
wards mankind much more ; as when he
saith, 'thou shalt not muzzle the ox,' Deut.
xxv. 4 ; the apostle showeth it to be written
' for our sakes,' 1 Cor. ix. 9, 10. So the
Hebs. here say, " this is to lead us unto
mercy, and to lake out of our hearts cruelty
Vol. II.
2Q
and the like (afTections,) not that the intent
of the commandment is to show compassion
unto birds, &c., but to mankind." R. Mena-
chem on Deut. xxv. 7, fol. 210. Prolong
THV DAYS,] The like blessing is promised
to them that honour father and mother,
Deut. v. 16; the Hebs. account that one of
the great commandments ; and this of the
bird they count the least of all in Moses'
law: and yet such a promise is annexed liere-
unto.
Ver. 8. — A NEW HOUSE,] To wit, a dwel-
ling-house; for so the Hebs. explain it, " it
is commanded to make a battlement for the
for the roof, if it be a dwelling-house ; but a
bain, or a stable, or the like, a man is not
bound concerning them." Maim, treat, of
Murder, chap. xi. sect. 1. A battlement,]
In Gr. a crown : which was to compass the
roof of the house round about, to keep men
from falling off". For in Israel the houses
had flat roofs, on which men walked, 2 Sam.
xi. 2; and from thence they called and spake
to the people: whereupon Christ speaketh of
preaching and proclaiming ' upon the house
tops,' Matt. X. 27; Luke xii. 3. " The
heighth of the battlement might not be less
than ten hand-breadths, [six of which hand-
breadths made a cubit,] and it was to be
strong, that a man might lean thereon, and
not fall." Maim, treat, of Murder, chap.
xi. sect. 3. That thou put not,] Or, aiid
thou shalt not put bloods; which the Gr.
translateth, and thou shalt not make man-
slaughter in thy house ; and the Chald. for
bloods saith gziilt of murder, as the word bloods
often signifieth: see Gen. iv. 10. By this
it appeareth, that all other occasions of blood-
shed were to be prevented in other places as
well as on house-tops. Which the Hebs.
declare thus ; " whether it be the house-top
or any other thing, wherein there is danger
and likelihood that a man may fall and die ;
and if a man have a pit or well in his yard,
have water in it or not, he is bound to
make a fence about it ten hand-breadths high,
or to make a cover over it, that no man lall
therein and die. And so any stumbling-
block whereby there is danger of life, a man
is commanded to remove the same, and to
beware thereof, and to give warning of the
thing very heedfully. Otherwise, if he re-
move them not, but leave stumbling-blocks
that may bring into danger, he breaketh a
commandment, and transgresseth this pro-
306
DEUTERONOMY.
® Thou shalt not sow thy vineyard ivith divers kmds, lest the
full-ripe fruit, tlie seed wliich thou hast sown, and the revenue of
the vineyard be defiled.
hibition, of ' putting bloods.' '' Maim, treat.
of Murder, chap. xi. sect. 4.
Ver. 9. — Thy vineyard,] Nor any other
fie'd, Lev. xix. 19. Divers kinds,] Or
mixtures, as wheat and barley together, or
the like. See the annot. on Lev. xix. 19.
The Hebs. divide seeds info three sorts.
" The first of them is called Tebiiah, (re-
venue,) and it comprehendeth the five kinds
of grain, wlieat, rye, barley, fox-ear-barley,
and oats. The second of them is called Ke-
tannith (pulse) and it comprehendeth all seeds
wliich are eaten of men, besides the revenue
(aforesaid,) as beans, pease, lentiles, millet,
rice, &c., and such like. The third of them
are called garden seeds ; and they are all
other seeds which are not meet for man's
meat, but the fruit of the seed is man's
meat: as the seed of onions, and of garlic,
and of rape, and such like. And flax seed
is comprehended under the general of garden
seeds. And all the seeds when they are grown
up, and all the while the seed is not discerned,
are called herbs." Maim. torn. iii. in Kila-
jim, chap. i. sect. 8. Now of this law con-
cerning vineyards they write thus ; " no-
thing is forbidden by the name of divers
kinds in the vineyard, but the kinds of the
revenue (of corn) and the kinds of herbs
only: other kinds of seeds are lawful to be
sown in the vineyard ; and I need not say
other trees. It is unlawful to sow herbs or
corn by the vine's sides, or to plant a vine by
the sides of herbs or com. Whether a man
plant, or let tliem grow, when he seeth divers
kinds spring up in his vineyard, if he leave
them so, it is defiled." Maim. ibid. chap.
V. sect. C — 8. The full-ripe fruit,]
Heb. the fullness (or plenty,) which the Gr.
♦-.ranslateth heie, the fruit : elsewhere the
first-fruits: see Exod. xxii. 29; and Num.
xviii. 27. By the Hebs. " a vineyard while
the grapes- were unripe, was not defiled:
and um-ipe grapes were lawful for use."
Maim, in Kilajim, chaj). v. sect. 14. The
SEED,] The Gr. addeth, and the seed which
thou shalt sow with the fruit of thy vineyard.
Others understand, the fruit of the seed.
And the revenue,] Or, income, increase.
The scripture usetli this word for iheincrease
of corn or flour, and of the vine or winepress.
Num. xi. 30. So it may be taken here, for
either, or for both of them; for both were
defiled. The Hebs. apply this word to the
five kinds of grain fore-noted, and unto them
also when they are eared, and before they be
threshed : as in another place they say, " the
five kinds, namely, wheat, barley, rye, fox-
ear-barley, and oats, these five when they are
eared, are called Tebuah (revenue) in every
place; after that they be threshed and win-
nowed, they are called Dagan (corn or grain);
and when they are ground, and their meal
is kneaded and baked, they are called Path
(bread.)" Maim. torn. i. treat, of Blessings,
chap. iii. sect. 1. Be defiled,] Or, be
sanctified, as the Heb. word propeily and
usually signifieth ; and so the Gr. translat-
eth, that it be not sanctified. Whereby some
understand that the fruit should be sejiarated
from common use, and made holy to the
Lord, and be eaten by the priests. But
words ofttimes have contrary significations,
as Barac to bless, is used for cursing or blas-
pheming, 1 Kings xxi. 10, 13. Chesed is
piety and impiety. Lev. xx. 17. So this
word here is by the Chald. paraphrast trans-
lated defiled; and by the other Hebs. else-
where so expounded, " the divers kinds (or
mixtures) of the vineyard, as any of the sorts
of corn, or sorts of herbs that are sown with
a vine, whether an Israelite sow them, or an
heathen, &c., both of them are unlawful to
be eaten, or put to any use (or profit) as it is
written, (in Deut. xxii. 9:) ' lest it be de-
filed,' &c., as if he should say, lest both of
them be made abominable and unlawful.
And whoso eateth ouglit of the mixtures of a
vineyard, either of the herbs or of the grapes,
is to be beaten by the law." Maim. torn. ii.
treat, of Forbidden Meats, chap. x. sect. 6,
7. The same author in torn. iii. treat. Kila-
jim, chap. V. layeth down also these canons:
" he that soweth two kinds of corn or two
kinds of herbs, with the seed of the vine3'ard,
he is to be beaten ; once for this, ' thou shalt
not sow thy field with divers kinds,' (Lev.
xix. 19 ;) and again hr this, ' thoii shalt not
sow thy vineyard with divers kinds,* (Deut.
xxii. 9.) A man is not to be beaten for
sowing divers kinds in the vineyard, until he
sow within the land of Israel, &c. But our
doctors have forbidden to sow divers kinds
in the vineyard, though out of the land,
because the divers kinds in the vineyard
are weighty ; for if they be sown within the
land of Israel, they are unlawful to be used:
and seeing they are unlawful for any use
within the land, they are unlawful to be
sown without the land. It is unlawful to
sow herbs or corn by a vine's side, or to
plant a vine-tree by herbs or by corn ; and if
a man do so, though he is not to be beaten,
yet both of them are defiled, and not to be
CHAP. XXII.
507
'^ Thou slinlt not plov with an ox and an ass togetlier.
shalt not wear linsie-woolsie, wool and flax together.
Thou
put to any use, eitlier the herbs, or the corn,
or the vine, but they burn them both, as it
is written, ' lest the full-ripe fruit, &c.,
be defiled :' though it be the straw of the
corn, or the wood of the vine-tree, they are
unlawful for any use, but they burn them ;
neither may they heat an oven, or a cauldron,
or boil anything with them when they burn
them." These and sundry like observations
they have hereabouts, not altogether without
probability: and herein the mixtures of the
vineyard exceed the mixtures of the field,
which they think might be used and eaten,
though it " as sin to sow them, as is noted on
Lev. xix. 19. This law, with other such
like, was typical, and pertained to the rudi-
ments of Moses' law : whenby it seemeth
unto me, God taught them the simple
a)id sincere estate of his church. For in
mystery, ' the vineyard of the Lord of hosts
was the house of Israel, and the men of Ju-
dah the plant of his pleasures,' Is. v. 7 ; and
he planted them ' a noble vine, wholly a
right (or true) seed ; though they turned into
degenerate branches of a strange vine unto
him,' Jer. ii. 21. Now also the church is a
vineyard, Christ himself the vine, and we
the blanches, John xv. 1,5; and this vine-
yard God would not have sown with divers
kinds, or mixed with the profane and unbe-
lievers, lest all be defiled, 2 Cor. vi. 14—18;
Matt. iii. 7—10; Rev. xxi. 24—27.
Veu. 10-^With an ox and an ass,]
Tlie o.v was a clean beast, the ass an unclean:
the Hebs. understand this law generally ;
plowing for all work ; and the ox and the
ass for all clean and unclean beasts together.
" Whosoever doth work with two kinds of
cattle or beasts together, and the one of them
is of a clean kind, and the other of an unclean,
lo he is to be beaten in every place, Deut.
xxii. 10. Whether he plow, or sow or
draw a waggon or a stone with them toge-
ther, &c., he is to be beaten. And whether
it be ox and ass, or any two kinds, whereof
one is unclean and the other clean, either of
cattle, as a swine and a sheep ; or of wild
beasts, as a wild ox and an elephant; or
beasts with cattle, as a dog with a goat, or
the like ; for any of these he is by the law to
be beaten. If a waggon be drawn with
beasts of divers kinds, he that sitteth on the
waggon is to be beaten : and if one sit on the
waggon, and another guide it, they are both
beaten ; yea though they be an hundred that
guide it, they are all beaten. It is lawful to
do work with a man and a beast together :
for the law saith, ' with an ox and an ass ;'
it saith not, with a nian and an ass, or with
a man and an ox. A (clean) beast that is
become polluted (or unfit) for sacrifice, though
it be but one body, yet the scripture maketh
it as two bodies, foi' that it was holy, and was
made as holy and as profane mixed togethei-;
and this beast is found as a clean beast with
an unclean beast mixed in one ; as it is said
(in Lev. xxvii. 11 ;) ' if it be an unclean
beast, of which they do not ofltr a sacrifice
to the Lord;' we have been taught, that this
is not spoken but of beasts disabled for a sa-
crifice. Therefore he that plougheth with
an ox disabled for sacrifice, is to be beaten as
for mixed kinds; but this prohibition is come
by tradition." Maim, in Killajim, chap. ix.
sect. 7 — 11. This law was also typical and
bindeth not us now, according to the letter,
but figured out the ministers in the church,
as did the ox that treadeth out the corn,
which might not be muzzled, Deut. xxv.
compared with 1 Cor. ix. 8, 9 — 11 ; 1 Tim.
V. 17; iv. 18. These in the Lord's plough,
(that is, in the ministry of his word, Luke
ix. 62;) must not be mixed of clean and
unclean, of the servants of Christ and of an-
tichrist, 2 Cor. vi. 14, 15.
Ver. 11. — LlNSlE-\voLSlE,J In Heb.
Shagnatncz, expounded in Gr, Kibdela,
which signifieth things adulterate or impure-
lymixed. Moses explaineth it after, saying,
wool and flax together, unto which only the
Hebs, restrain it, as is more largely noted on
Lev. xix, 19. This law was also figurative:
the garments of the saicits are piincipally
Christ himself, as it is written, ' put ye on
the Lord Jesus Christ,' Rom. xiii. 14; he
hath given unto his church, ' that she should
be arrayed in fine linen, clean and bright,
which is the righteousness of the saints,'
Rev. xix. 8 ; that we may be found in him,
not having our own justice (or righteousness)
which is of the law, but that which is
' through the faith of Christ, the righteous-
ness of God by faith/ Phil. iii. 9. There
are also other virtues and graces of the Spirit,
wherewith the faithful are adorned, which
are ' good works,' 1 Tim. ii. 9, 10; 1 Peter
iii. ?>, 4 ; but in the case of our justification
before God, these may not be mixed toge-
ther, for ' a man is justified by faith, without
the deeds of the law,' Rom. iii. 28; Gal. ii.
16. And as by the letter of this law, in the
Heb, account, " one thread of wool in a
linen garment, or one linen thread in a
woollen garment, made it unlawful," (as is
noted on Lev, xix, 19;) though linen or
woollen garments were worn severally: so
308
DEUTERONOMY.
'^ Fringes shalt thou make unto tliee, upon tlie four skirts of thy
vesture which thou coverest thee withal.
'^ If a man take a wife, and go in unto her, and hate her, "And
lay against her occasions of speech, and bring forth upon her an
justificatiou by faith in Christ, and by our
own good works, are so opposite, as that they
cannot agree together in one man by any
manner of mixture, in the case of justifica-
tion before God ; but, ' if it be by grace,
then is it no more of works ; otherwise grace
is no more grace: and if it be of works, then
is it no more grace,, otherwise work is no
more work,' Rom. xi. C ; Gal. iii. 10. Wool
AND FLAX,] That is, woollen arid linen to-
gether; which the Gr. transiateth, in the
same • the Chald. wool and flax joined (or
mixed) together.
Ver. 12. — Fringes,] In Heb. Gedilim,
which elsewhere is translated wreaths, in 1
Kings vii. 17 ; and the tvreaths spoken of in
Exod. xxviii. 24 ; and the ropes (or cords)
in Judg. xvi. 11, 12; are by the Chald.
translated Gedilaii : and the Gr. here ex-
poundeth it Strepta, that is, tvreaths or cords:
for they were twisted threads or thrumbs,
which hung upon their garments. Moses
called them Tsitsith, Num. xv. 3S ; of the
locks of hair like which they did hang.
These are the same, though called here by
another name; and the Chald. tianslateth
both Tsitsith and Gedilim, by the word Crus-
pedin, which is borrowed of the Gr, Craspe-
da, which name the Holy Spirit giveth to
these fiinges, in Matt, xxiii. 5 ; where
Christ blameth the Pharisees' hypocrisy for
making their phylacteries broad, and (cras-
peda) the fringes of their garments large.
The making of these by the Jews, is showed
on Num. XV. 38, &c. Here Moses having
repeated the mysteiies concerning the church,
in ver. 9 ; of the ministry, in ver. 10 ; and
of the doctrine, in ver. 11 ; addeth to them
this law of the fringes, which were signs
annexed to the word, and visible tokens, for
them to ' look upon, and remember all the
commandments of the Lord, and do them,
and be holy unto their God,' Num. xv. 39,
40. See more in the annot. on that place.
Ver. 13. — Take a wife,] That is, marry
her: for the taking is after the betrothing or
espousals, Matt. i. 18, 20. And before mar-
riage, the betrothed persons might not come
together, as the equity of this law following
showeth. So by the Hehs. : " the spouse is
to be restrained from her husband, by the
doctrine of the scribes, ail the while she is in
her father's house: and he that lieth with his
spouse in his father-in-law's house, is to be
chastised with stripes." Maim, treat, of
of fFives, chap. x. sect. 1. After in the
same place he showeth him the manner of
marriage among them, that it was to be with
blessings (or thanksgivings) unto God, in an
assembly of ten men at the least, and \^ith a
dowry bill which the scrivener wrote, and
the bridegroom paid for, whereby he endowed
his spouse, if she were a virgin, with two
hundred dinars [that is, fifty shekels] and if
she had been married before, with an hun-
dred dinars, [that is, twenty-five shekels,]
and this was called the root (or principal) of
the dowry : the dowry might not be Itss, but
more so much as he would, though it were
to a talent of gold. After the dowry bill was
confirmed by witnesses, the bridegroom went
with his spouse into the privy chamber, (or
closet, such as is mentioned in Joel ii. 16;) and
this was the consummation of the marriage.
And whoso married a virgin was to rejoice
with her seven days, (as Gen. xxix. 27 ;
Judg. xiv. 10, 12 ;) and with a widow three
days, not doing any work those days, but
eating, drinking, and rejoicing. Go L\,]
Into the chamber, Judg. xv. 1 ; and by con-
sequence, lie with her. The Gr. transiateth,
dwell (or house) together with her : which
word the apostle useth, 1 Peter iii. 7. Hate
HER,] Which ought not to be towards any,
least of all towards his wife, whom he ought
to love as his own body ; ' for no man ever
yet hated his own flesh/ Eph. v. 28, 29.
Ver. 14. — Lay against her,] Or, put
upon her. Occasions of speech,] Or, of
words, that is, of evil words: or, pretences of
words, that is, pretended words or pretended
matters. So the Greek transiateth, pretend-
ed words ; they are such as have a colour
and show of truth, to excuse and hide his
hatred: as long prayers were a pretence for
the covetousness of the Pharisees, Matt.
xxiii. 14. But pretence and truth are op-
posed in Phil. i. 18. So here, and ver. 20.
Bring forth,] Whether before the parents
and friends, or unto the magistrates, acoising
her before them. Some think this latter to
be meant, and as the Hebs. describe it, when
" he Cometh unto the court and saith, I mar-
ried this damsel, and I found her not to have
virginity, and when I inquired into the mat-
ter, it was made known to me, that she had
played the whore under me, after I was be-
trothed to her, and these are my witnesses
that she played the whore before them. And
the judges shall hear the words of the "it
CHAP. XX 1 1.
309
evil name, and say, I took this woman, and I came nigh unto her,
and I found her not to have virginity : '* Then shall the father of
the damsel, and lier mother, take and bring fortli the virginity of
tlie damsel unto the elders of the city, in the gate. ^^ And tlie fa-
tlier of the damsel shall say unto tlie elders, I gave my daughter
unto this man to wife, and he hateth her, " And lo, he liatJi laid
against her occasions of speech, saying, I found not thy daughter to
have virginity ; and this is my daughter's virginity : and they shall
spread the cloth before the elders of tlie city. ^^ And the elders of
that city shall take the man, and shall chastise Jiim.
'^ And they shall amerce him in an hundred shekels of silver, and
give them unto the father of the damsel because he hath brought
iiesses, and examine their testimony: if the
thing be found true, she is to be stoned."
Maim. torn. ii. in Nagnarah bethulah, chap,
iii. sect. 6. But \>y this order of the text,
the former seemeth as probable. To have
VIRGINITY,] Heb. I found not to her virgi-
nity. Tlie Gr. thus, and coming unto her,
I found not her virginity.
Ver. 15. — The father,] To whom the
injury extended, if she were falsely defamed,
or if she had played the whore, ver. 21 ; and
to whom the defence of the daughter did most
fitly appertain. Of the damsel,] The word
Nagnarah (damsel) is properly a maid mar-
riageable, which of the Hebs. is reckoned
after twelve years of age: before that age
she is called a little one or child ; and after
also, if she have not signs that she is mar-
riageable ; [such as are mentioned in Ezek.
xvi. 7.] After those signs she is called
Nagnarah (a damsel) till six months com-
plete, and no longer: from that day and for-
ward, she is called Bogereth. Maim, treat,
of f Fives, chap. ii. sect. 1,3. " Both these,
Nagnarah, (the damsel,) and Bogereth, are
subject to the punishment here appointed, if
they be not found virgins." Maim, in Nagn.
betiiulah, chap. iii. sect. 7. The virgini-
TV,] That is, the signs of her virginity in
the cloth, ver. 17 ; and witnesses also, (as
the Hebs. say,) that they are so. The el-
ders,] In Gr. the senate : that is, the ma-
gistrates. This was the senate of twenty-
three judges, for they were to put her to
death if she were guilty, ver. 21. " They
judge not this judgment but in the court of
three and twenty ; because there is in the
judgment of him that bringeth forth an evil
name, the judgment of life and death ; for if
the thing be found as he saith, then she is
killed. But he that forceth a maid, Deut.
xxii. 28 ; and he that enticeth her, Exod.
xxii. 16 ; they judge of them at all times in
the court of three." Maim, in Nagnaiah
bethulah, chap. iii. sect. 3. The gate,]
The Chald. addeth, the gate of the judg-
ment-hall of the place.
Ver. 17. — Occasions,] Or, pretences;
in Gr. pretended words (or matters,) as ver.
14. And this is,] That is, these are the
proofs or the signs, in ver. 15 ; Heb. these
are the virginities. The cloth,] Wherein
the signs were to be seen.
Ver. is. — The »ian,] The husband of
the damsel that is found to have accused his
wife falsely. Chastise him,] In the Chald.
beat him ; which was the next punishment
unto death. The Hebs. say, " if the fa-
ther bring witnesses, which do disprove the
witnesses which the husband brouglit, and it
be found that they have witnessed a false-
hood, then they are stoned [to death, accord-
ing to the law, in Deut. xix. 18, 19 ;] and
he [the husband] is beaten, and amerced ia
an hundred shekels. And of this it is said,
in ver. 17 ;) ' these are my daughter's vir-
ginities ;' these are the witnesses that dis-
prove her husband's witnesses. If lier hus-
band again bring other witnesses which do
disprove her father's witnesses, then the dam-
sel and her father's witnesses are stoned,"
ver. 20, 21. Maim, in Nagnar. bethulah,
chap. iii. sect. 6.
Ver. 19. — Amerce,] Or, mulct; fine
him. Hundred shekels,] The word she-
kels is addeth both in the Gr. and Chald.
versions, and usually is to be understood
when the Heb. nameth silver only: see the
notes on Gen. xx. 16 ; where also it is show-
ed what a shekel was. An hundred shekels
was the double dowry of virgins: see after in
ver. 29. Unto the father,] " And if
she were fatherless, then he gave them unto
herself," saith Maim, in Nagnaral bethu-
lah, chap. iii. sect. 1. A virgin of Israel,]
in Gr. a virgin, ati Israelitess. Hereupon
the Hebs. say, " that if she were an heathen
that was become a proselytess, or a bond-
310
DEUTERONOMY.
forth an evil name upon a virgin of Israel, and she shall be his to
wife ; he may not send her away all his days. ^'^ But if this word
be truth, and virginity be not found for the damsel. ** Then they
sliall bring out the damsel unto the door of her father's house, and
the men of her city shall stone lier with stones, and she shall die,
because she hath done folly in Israel, to commit whoredom in her
fatlier's house : and thou shalt put away evil from the midst of
tiiee.
■•^ If a man be found lying witji a woman married to an husband,
then they shall die, even both of them : the man that lieth witli the
woman, and tlie woman -. and thou shalt put away evil from Israel.
*^ If there be a damsel a virgin betrothed to a man, and a man
woman that had her freedom, &c., he that
brought forth an evil name upon her, was fiee
both from the mulct, and from beating."
They have also other like exceptions, which
seem not approvable ; as, that if she were
" a girl under years, or an ancient maid, that
had past the flower of her age ; though such
maids for playing the whore after tliey were
betrothed, were to die, yet the man " that
brought an evil name upon them, was free
from tiie mulct, and from beating." Maim,
in Nagnarah, chap. iii. sect. 2, 8. He may
NOT,] Or, he cannot send her atvay, to wit,
by a bill of divorce, as olher men were per-
mitted to put away their wives, Deut. xxiv.
1. " It is commanded by the law, that the
woman upon whom he hath brought an evil
name, should abide under him for ever, Deut.
xxii. 19; and if he put her away, he trans-
gresseth against a prohibition, ' he may not
put her away,' and he is to be compelled to
take her again. And if another do first be-
troth himself to her, or if she die, or if he be
a priest, ulio may not take a divorced wo-
man, (Lev. xxi. 7 ;) then he is to be beaten
for putting her away," Maim, in Nag-
narah, chap. iii. sect. 4. As it was a greater
sin for a man to defame his wife, than ano-
ther person ; so the punishment is greater :
for they that defamed their neighbours were
but beaten; but he that defamed his wife
was beaten and arneiced, and never sufl'ered
to put her away, which was permitted to other
men, Deut. xxiv. 1, 2.
Ver. 20. — Be truth,] So proved by
certain evidence, or by witnesses, as before
is showed ; and agreeable to the law, in
Deut. xvii. 4 — 6. For the Hebs. acknow-
ledge, that those tokens might sometimes be
wanting in virgins, and yet they not defiled;
and therefore the judges were to e.Namine,
whether her progenitors wanted their flowers,
or she herself had not had some great sick-
ness, or other like accident, whereby those
signs might fail." Maim, treat, of fVives,
chap. xi. sect. 12.
Ver. 21. — Her f.ather's house.] That
where the sin was done, there it might be
punished. Folly,] In Chald. ignominy;
which was not only evil in her, but a reproach
to her father, and scandal to the whole church:
see the notes on Gen. xxxiv. 7 ; where this
phrase is first used. Whoredom in her '
Father's house,] And (as the Hebs. think)
under her betrothed husband: for otherwise
if her fault had been done before she was be-
trothed, and it were known, she was not to
die, Exod. xxii. 16, 17. This which is
said (in Deut. xxii. 20,) • if this word be
truth,' she shall be killed, (is) when she hath
committed whoredom after the betrothing be-
fore witnesses : but before the betrothing-,
the law hath already said of her, that she is
free from any thing ; and he that lay with
her is bound to make recompense with goods
only, whether he had enticed her, or forced
her." Maim, in Negu. bethulah, chap. iii.
sect. 12. If this punishment were for her
whoredom before she was betrothed ; itshow-
eth God's severity against such as deceive
their husbands in such sort, and dishonoured
their father's house. So a priest's daughter
playing the whore, is said to ' profane her
father,' Lev. xxi. 8.
Ver. 22. — Thev shall die,] In Gr. t/s
shall kill them both. Tiie manner of theii
death was either by stoning, as may be ga-
thered by John viii. 4, 5; or, as the Hebs.
say, by strangling : see the annot. on Lev.
XX. 10.
Ver. 23. — Betrothed,] Or espoused,
which was, by mutual promise, in the pre.
sence of witnesses, before marriage, Matt.
i. 18. It might be done in Israel (as the
Hebs. write) three ways ; by a piece of
money, or by a writing, or by copulation. By
a piece of money, though it were but a far-
thing, or the worth thereof; and the man said.
CHAP. XXII.
311
find her in the city, and lie with her : '-" Then ye sliall bring out
])otli of them unto the gate of that city, and ye shall stone them
with stones, and tliey shall die ; the damsel because she cried not
out in the city, and the man because he hath humbled his neigh-
bour's wife : and thou shalt put away evil from the midst of thee.
" And if in the field a man do find a betrothed damsel, and the
man take strong hold on her, and lie with her, then the man that
lay with her shall die, he only. -^ But unto the damsel thou shalt
not do any thing ; there is in the damsel no sign of death : for as
when a man riseth against his neighbour, and killeth him in soul,
so is this matter. ^' For he found lier in the field ; the betrothed
damsel cried out, and there was none to save her.
'^^ If a man find a damsel a virgin, which is not betrothed, and
lay hold on her, and lie with her, and they be found : '^^ Tlien the
man that lieth with her shall give unto the damsel's father fifty
shekels of silver, and she shall be his to wife, because he hath
humbled her ; he may not send her away all his days.
be thou betrothed unto me, or mine espoused
wife by this, and he gave it her before wit-
nesses. By bill, and then he wrote, be thou
betrothed unto me, or the like, and he gave
it her befure witnesses ; and it must be writ,
ten with her name in it, and with her know-
ledge a[id consent, else it was no betrothing.
By copulation, and then he said, lo thou
shalt be betrothed unto me by this copula-
tion, and so he was united imto her before
two witnesses; and after copulation, she was
his betrothed wife. If he lay with her by
way of fornication, and not by the name of
betrothing ; or if it were by themselves with-
out witnesses, it was no betrothing. And be
might not lie with her the second time, be-
fore they were married. And though the
betrothing might be any of these three ways,
yet usually it was by a piece of money ; and
and it they would, they might do it by writ-
ing: but betrothing by copulation, was for-
bidden by the wise men of Israel, and whoso
did it, was chastised with rods ; howbeit,
the betrothing stood in force. And it was
required, that they should bless God, before
the contract was made ; as is showed at large
by Maim, treat, of fVives, chap. iii. and x. ;
and Jos. Karo in Shulehan ariich, treat, of
Espousals, chap. 1. In the city,] Or toivn,
or any place of resort of people, where she
might cry out and be rescued. The city is
named for an instance, because therein are
store of people.
Ver. 24. — She cried not,] As is pre-
sumeil, because she was in the city : and so
consenting to the sin, she is guilty of death.
The Hebs. say, " whosoever is lain within
the city, it is certainly presumed that she was
enticed, because she cried not out ; unless
witnesses do testify that she was forced ; as
that (the man) drew a sword at her, and said,
If thou cry, I will kill thee." Maim, in
Nagnarah bethulah, chap. i. sect. 2. Hum-
bled,] That is, defiled, as Gen. xxxiv. 2.
Neighbour's wife,] So she is called after
her betrothing, as here, so in Gen. xxix. 21 ;
Matt. i. 20.
Ver. 25. — In the field,] Or any soli-
tary place, where if she cry she cannot be
heard : opposed to the city, in ver. 23.
Take strong hold on her,] Or, as the Gr.
translateth, force her
Ver. 26. — THoa shalt not,] In Gr. ye
shall not, speaking to Israel. Any thing,]
Heb. a word. Sin of death,] That is,
sin worthy of death. Killeth him in
SOUL,] 'Ihat is, so as that he taktth away his
soul or life. In Gr. killeth his soul. This
matter,] Hel). this word.
Ver. 27. — Cried out,] As is presumed
in charity, unless the contrary be proved : as
ver. 24. "Whosoever is lain with in the
field, it is certainly presumed that she was
forced ; and tliey judge her with the judg-
ment of a woman forced, unless witnesses do
testify that she lay with him willingly."
Maim, in Nagnarah bethulah, chap. i. sect.
2. None to save,] Or no saviour, that
is, as the Gr. and Chald. explaineth, no
helper or deliverer.
Ver. 28. — Lay hold on her,] The Gr.
translateth, force her. Herein this diftereth
from the law in Exod. xxii. 16, 17; which
was for such as consented being enticed.
Ver. 29. — To the damsel's father,]
Or, to herself if she have no father. Maim.
31:
DEUTERONOMY.
'■'° A man shall not take his father's wife, nor discover his fa-
ther's skirt.
in Nagn. bethulah, chap. i. sect. 9. She-
kels,] This woid is added in the Chald.
and Gr. as before in ver. 19. And fifty
shekels, as the Hehs. write, was the least
dowry that virgins might have, and is called
iuExod. xxii. 17, ' the dowry of virgins ; and
was the weight of filty shekels of fine silver."
Maim, in Nagnarah, chap. i. sect. 1 : and
every shekel weighed three hundred and
twenty grains of barley, as is noted on Gen.
XX. 16; and these fifty shekels were the
mulct for lying with her only; and he that
forced the maid was bound also (as the Hebs.
show) to pay for her shame, and for her pain,
and for her blot: and he that enticed a
maid, (as in Exod. xxii. 16;) paid but three
things, the forfeit of fifty shekels, and for her
shame, and for her blot. The forfeit, that
is alike for all ; whether a man lie with the
high priest's daughter, or with a stranger's
daughter, or bastards, the forfeit (or mulct) is
fifty shekels ; but the shame, and the blot,
and the pain, are not alike for all, but deter-
mined by the judges, according to the age
and dignity of the damsel. The enticer pay-
eth not the mulct, unless he do not marry
her, (Exod. xxii. 17 ;) he payeth only for the
shame and blot ; but he that forceth her,
payeth all four out of hand. Maim, in
Nagn. bethulah, chap. ii. sect. 1, &c. See
also the annot. on Exod. xxi. 19. Hom-
BLED,] Or, afflicted, that is, defiled her. And
hence the Hebs. gather, that the man was to
pay also for her pain, or smart, as is before
noted. Not send her away,] Not give her
a bill of divorce, as other men might, Deut.
xxi v. 1. See before on ver. 19. Here the
Hebs. say ; " if the high priest force a maid,
or entice her, he may not marry her, be-
cause he is commanded to take a virgin,
(Lev. xxi. 13 ;) and at that time when he
taketh this woman, she is not a virgin: and
if he do take her, she is to go out again by
bill (of divorce.) If (another man) transgress,
and send her away, they compel him to take
her again, and he is not beaten : but if the
divorced woman die, or be betrothed to ano-
ther, before he take her again ; or if it were
a priest, that might not take a divorced wo-
man, (Lev. xxi. 7 ;) such a one is to be beat-
en, because he transgresseth against a prohi-
bition, [he may not send her away,] and he
cannot fulfil the commandment concerning
her, ' she shall be his to wife.' " Maim. i. in
Nag. chap. i. sect. 6, 7.
Ver. 30. — Not take,] To wife, much,
less abuse by whoredom or incest, his father's
wife: and by this one, all other incestuous
marriages and copulations are forbidden ;
against which the law is given at large in
Lev. xviii. See the annot. there. His fa-
ther's SKIRT,] In Gr. his father's cover-
ing : so in Deut. xxvii. 20 ; where a curse
is upon him that doth this. It meaneth the
skirt or covering which his father only might
uncover, and not he. In Lev. xviii. 7, it
is called his * father's nakedness,' in like
sense.
CHAP. XXIII.
1 . JF'ho may or may not enter into the congregation. 9. Uncleanness
to he avoided in the host. \ 5. Of the fugitive servant. \7. Against
jilthwess, 18. abominable sacrifices, 19. and usury. 20. Of Vows.
24. What liberty a man had in his neighbour's vineyard, or field.
^ He that is wounded in the stones, or hath his privy member
cut off, shall not enter into the church of Jehovali.
Ver. 1. — U'oDNnBD in the stones,] Or,
wounded in any of his stones; for the word
issiiigular,and pioperlysigiiilietha 6/7</«rtg' or
crushing, applied here to the wounding of a
man in his secret parts, which might be done
either wit.h beating and bruising, or with cut-
ting of the sinews, or whole member, or part
thereof. The Gr. translateth it Thladias,
which signifieth one that hath his stones
broken, or is gelded. This law the Hebs.
understand of such only as are wounded or
gelded by the hand of man, not such as are
so made of God. " If the stones be cut off,
or one of them, or if one of them be wounded,
&c. the man is not allowable [to enter into
the church of the Lord,] Or if the sinews
CHAP. XX 1 1 1.
313
* A bastard shall not enter into the church of Jehovah ; even to
his tenth generation, he shall not enter into the church of Je-
hovah.
of the stones, or any of them, be cut or
rounded, &o. he is not allowable. Always
/)rovJded that it be not by the hand of God,
but be cut or wounded by man, or by dog, or
by tliorn, or such like things. For, if he be
born with his privy member cut off, or
wounded in the stones.or be born without stones,
or through fervent sickness these members
decay, or the like: lo he is allowable to enter
into the church, for all these are by the hand
of God. It is unlawful to corrupt (or mar)
the members of generation, either in man, or
in beast, or in wild beast, or in fowl, either
unclean or clean. And whosoever geldeth
(or maketh an eunuch) is to be beaten by the
law, yea though he geldeth after another hath
gelded ; as if one cutteth off the privy mem-
ber, and another cometh and cutteth off
the stones, or pulletli them off, and another
Cometh and cutteth the sinews of the stones,
&c. they are all beaten." Maim. torn. 2, in
Issure biah, chap. xvi. sect. 6 — 10. Privy
MEMBER,] Either the yard, or stones, or any
one, or part of them: for the Heb. Shophcah
(which hath the name of shedding the seed)
implieth both: though by the Hebs. it is ap-
plied to the yard or a part thereof. And so
among the Turks at this day they make their
eunuchs by cutting off the privities: and the
Gr. translateth, him that is cut, or, that hath
(bis privy member) cut off. Not enter,]
Or, not come in into the church (or in the
congregation.) of the Lord. That is, he shall
not be admitted into the commonwealth of
Israel, either to minister, or bear office, or to
take a wife of them, or the like. As it is
said of the priests, • to come in (or enter)
into the house of the Lord,' that is, to min-
ister, 1 Chron. xiv. 29, and to 'go out and
come in' befoi-e the people, 2 Chron. i. 10, is
expounded to judge the people. 1 Kings iii. 9.
It is also said of Solomon, he loved many
strange women ' of the nations concerning
which the Lord had said unto the sons of
Israel, ye shall not go in (or enter) to them,
neither shall they come in (or enter) unto you,'
1 Kings xi. I, 2, that is, as the Chald. there
expoundeth, not be mixed. So Joshua charged
Israel, that they should not go in (or enter ;
in Chald., tnix themselvts) among the na-
tions. Josh, xxiii. 7, and upon the reading of
this law to Israel returned from captivity,
• they separated from them all the mixed
multitude,' Neh. xiii. 1 — 3. And of this
here the Hebs. say, " He that is wounded in
the stones, or hath a privy member cut off, if
he marry with a daughter of Israel, and lie
Vol. II. 2
with her, he is to be beaten, Deut. xxiii. 1,
and it is unlawful for them to marry women
proselytes, and bond men that are made free:
and though he be a priest that is wounded in
the stones, he may take such a woman, be-
cause he is not in his holiness, [that is, may
not do the priest's office, Lev. xxi. 17, 21,]
but he that is so wounded, may not marry her
that is a bastard." Maim, in Issure hiah,
chap. xvi. sect. 1 , 2. This is to be under-
stood of such, as though they were wounded
in some part, yet were able enough for gene-
ration. Neither can this be meant of join-
ing to the faith and religion of Israel, or
entering into the church in that respect: for
that was lawful for all, Exod. xii. 48, 49 ;
Num. XV. 14, 15. Howbeit some such
strangers as were joined to the Lord, yet
remained after a sort separated from his peo-
ple, as the complaint of such, and the Lord's
comfortable answer unto them, in Is. Ivi. 3,
6, 7, showeth. And so for eunuchs in the
same place, ver. 3 — 5. The Hebs. say,
" Servants which are baptized by the
name of servitude, and do take upon them
the commandments which servants are bound
unto, they go out from the generality of
heathens, but come not into the generality (or
common state) of Israelites. Therefore a
bond woman is unlawful (to be married) to
one that is free-born, whether she be his own
bond woman, or his neighbour's; and whoso
goeth into a bond woman, is to be scourged
by the doctrine of the scribes. Lo, it is ex-
pressed in the law, Exod. xxi. 4,) that a
master may give a Canaanitess bond woman
to his Heb. servant, and she is lawful for him."
Maim, in Issure biah, chap. xii. sect. 11.
See after ou ver. 3
Ver. 2. — A Bastard,] In Heb. Mamzer,
which meaneth one bom of a stranger, that
is not a lawful wife: and so the Gr. trans-
lateth it here, Of an whore: in Zach. ix. 6,
the Gr. hath Allogenes, an Alien, or one of
another generation. The Hebs. say, " The
bastard (Mamzer) spoken of in the law, is he
that cometh (or is born) of any of the naked-
nesses (that is, the incestuous and unlawful
copulations, forbidden in Lev. xviii.,) except
of her that is separated for uncleanness,
(Lev. xviii. 19,) for he that is born of her is
blotted, but is not a bastard: but whoso goeth
into the other nakednesses (or unlawful copu-
lations) whether by force, or willingly, pre-
sumptuously or ignorantly, begetteth a bas-
tard. And , whether they be males or females,
they are for bidden (to enter into the church)
R
314
DEUTERONOMY.
^ An Ammonite or a Moabite shall not enter into the church of
Jehovah, even to their tenth generation, lie shall not enter into the
church of Jehovah for ever. * Because that they met you not
with bread and with water, in the way when ye came forth out of
Egypt, and that he hired against thee Balaam tlie son of Beor,
from Pethor of Mesopotamia, to curse thee. ^ But Jehovah thy
God would not hearken unto Balaam ; and Jehovah tliy God turned
for tliee the curse into a blessing, because Jehovah thy God loved
thee. ® Thou shalt not seek their peace, or tlieir good all thy days
for ever.
for ever; as it is written, 'Even to the
tenth generation,' which is as if lie should
say, for ever. Whether a bastard man do
marry an Israelitess, or an Israelite marry a
bastard woman, when they have lain to-
gether, they are beaten. It is lawful for him
that is a bastard to marry her that is a
stranger, and for her that is a bastard to be
manied to him that is a stranger: but the
children of them both are bastards, for that
which is born goeth after the blotted person :
for it is said, ' Into the congregation of the
Lord ;' and the congregation of heathens is
not called the congregation of the Lord. A
stranger that marrieth a daughter of Israel, or
an Israelite that marrieth her that is a
stranger, begetteth an Isiaelite in every re-
spect, which may not lawfully marry her that
is a bastard. Maim, in Issiire biah, chap.
XV. sect. 1, 2, 7, 9. To his tenth gene-
ration,] Or, to the tenth generation, he
himself shall not enter : so in ver. 3, where
the tenth generation , is expounded, /or ever;
because ten is a complete number.
Ver. 3. — An Ammonite.or a Moabite,]
For their special unkindness and sin, these
people had a special punishment above others,
that these men might never be admitted into
full communion with the commonwealth of
Israel, as other nations might: hut this the
Hebs. restrain to the men only, not to the
women ; for Ruth the Moabitess was married
unto Boaz, Ruth iv. Their words are; "All
heathens whosoever, when they are be-
come proselytes, and have taken upon them
all the commandments which are in the law;
likewise servants when they are made free,
lo they are as Israelites in all respects, Num.
XV. 15, and it is lawful for them to come into
the church of the Lord, out of hand. And
the proselyte or free man may marry a daugh-
ter of Israel ; and the Israelite may marry
her that is a proselyte, or made free ; except
of four people only, which are Ammon, and
Miiab, and Edom, and Egypt; for these peo-
ple, when any of them becometh a proselyte,
lie is an Israelite in all respects, save in the
case of entering into the congregation. The
Ammonite and the Moabite are forbidden for
ever, the males, but not the females, Deut.
xxiii. 3. We have it as a tradition of Moses
from mount Sinai, that the Ammonite is the
male, and the Moabite is the male, which is
forbidden for ever to marry a daughter of
Israel, though it be his son's son to the world's
end. But an Ammonitess and a Moabitess
are lawful out of hand, as the other people.
Maim, in Issnre biah, chap. xii. sect. 17,
18. But if the women of Mo.b and Am-'
mon were not converted to the rtligion of
God, it was unlawful to marry with tliem, as
with any other peoples. Neb. xiii. 23—25;
Ezra ix. 1, 2. For ever,] TheGr. addeth,
and for ever : so it is an explanation of the
former, that the tenth generation is put for
all generations for evej-. So it appeareth,
that the Moabites and the Ammonites might
never be one body with the commonwealth of
Israel, though other peoples might, as Jether
an Ishmaelite, 1 Chron. ii. 17, is called an
Israelite, 2 Sam. xvii. 25.
Ver. 4. — They met von not,] This
sin was common to both nations, the next pe-
culiar to Moab only. So eternal damnation
is inflicted upon those that give not meat and
drink to God's people in their hunger and
thirst, Matt. xxv. 42—46. The contrary
example is in Melchizedeck, who met Abra-
ham with bread and wine, as he returned
from the slaughter of the kings, Gen.
xiv. 18, &c.; Heb. vii. 1. Be hired.j
That is, the Moabite hired. The history
hereof is set down at large in Num. xxii. &c.
Ver. 6. — Not seek their peace,] The'
like is spoken of the Canaanites, Ezraix. 11,
12. This is not meant of revenge in malice,
which is unlawful Rom. xii. 17, 19, or that
they should not procure the salvation of their
souls, 1 Tim. ii. 4, but respecteth the mat-
ter in hand, and those people in their infi-
delity; touching whom the Hebs. hold that
this is an exception from the former law, in
Deut. XX. 10, about offering peace when in
lawful war they came to besiege their cities.
CHAP. XXIII.
315
' Thou shalt not abhor an Edomite, because he is thy brother ;
thou shalt not ablior an Egyptian, because thou wast a stranger in
his land. * The sons which shall be born unto them in tlie third
generation, any of them shall enter into the church of Jehovah.
Ammoii and Moal), we send not unto them
(proclamation) of peace, Deut. xxiii. 6.
Our wise men have said, forasmuch as it is
written, « Proclaim peace unto it,' Deut.
XX. 10, if any should think the like for
Ammon and Moab, he saith, Thou shalt not
seek their peace. And whereas it is writ-
ten, ' He shall dwell with thee, &c. where
it is good for him,' Deut. xxiii. 16, if any
should suppose the like for Ammon and
Moab, he saith, Thou shalt not seek their
peace, ' Or their good.' But though we do
not proclaim peace unto them, if they make
peace of themselves first, it is accepted.
Maim. tom. 4. treat, of Kings, chap. vi.
sect. 6.
Ver. 7. — An Edomite,] Or Idumean,
as the Gr. calleth him; and as in Mark iii.
8. Edom's land is called Idumea: the Hel;.
here writeth it Adamite, as also in Ps. Iii. 2,
it raeaneth the posterity of Edom, or Esau,
Israel's brother, Gen. xxv. 25 — 30. Thv
BROTHER,] The nearest king to Israel of all
people on the earth, and therefore often called
his brother. Num. xx. 14; Obad. x. 12 j
Amos i. 11, for which alliance in nature,
though they were enemies, (Num. xx. 18,
21,) yet God would have his people to retain
loving and iiEtural affection towards them.
A STR.-iNGER,] Or sojourner: although the
Egyptians turned to hate God's people, and
to oppress them, Exod. i. &c., yet for the for.
mer good which Israel had received in their
land, the Lord would have his people to show
themselves thankful; that Edom and Egypt
should sooner be admitted into the church of
the Lord, than Moab or Ammon; though not
so soon as other people, which had not wrong-
ed Israel.
Ver. 8. — The third generation,] To
wit, after they are become proselytes, and
have received the faith and religion of Israel,
as is before showed. Of these the Hebs.
say; " An Egyptian Edomite, whether males
or females, the first generation, and the se-
cond, are unlawful to enter into Israel, but the
third generation may. An Egyptian woman
that is with child when she becometh a pro-
selyte, her son is the second (generation.)
Maim, in Issure biah, chap. xii. sect. 19,
20. As for other nations, it is before show-
ed, that they receiving the religion of Israel,
might enter into the congregation, and be
commixed with them ; so now when all peo-
ple are confounded, and it is not known who
are truly Moabites, or Ammonites, or Egyp-
tians, &c. The Hebs. profess that they can-
not observe this law; and thus they write;
" Whoso becometh a proselyte of the seven
people (of the Canaanites) he is not forbid-
den by the law to enter into the congregation.
And it is a known thing, that none of them be-
came proselytes, save the Gibeonites, (Josh. ix.,)
and Joshua decreed concerning them, that it
should be unlawful for them to enter into the
congregation, either men or women. But he
forbade them not, save so long as there was a
sanctuary, (Josh. ix. 23,) And they were
called Nethinims, because lie gave them for the
service of the sanctuary. Then came David
and decreed against them that they should
not come into the congregation for ever, no
not in the time when tliere is no sanctuary.
And so it is expressed in Ezra, 'And of the
Nethinims, whom David and the princes had
given for the service of the Levites,' (Ezra
viii. 20,) lo, thou niayest see they depended
not on the sanctuary. And why did he and
his council decree this against them? Be-
cause he saw the hardness and cruelty that
was in them, at the time when they required
that seven of the sons of Saul, tiie chosen of
the Lord, should be hanged and killed, and
they had no compassion on them, (2 Sam.
xxi. 6, 9,) When Sennacherib king of Assyria
came up, (2 Kings xviii. 13, 34, 35,) he
confoinided all the people, and mixed them
one with another, and carried them captives
out of their places. So these Egyptians,
which are now in the land of Egypt, are otlier
men: and so the Edomites that dwell in tlie
field of Edom. And forasmuch as these
four nations which be forbidden, are com-
mixed with all nations of the world which
are lawful, all are lawful. So that whosoever
separateth from them, and becometh a pro-
selyte at this time in any place, be he an
Edomite, or an Egyptian, or Ammonite, or
Moabite, or Ethiopian, or of any other peo-
ple, whether they be men or women, it is
lawful for them to enter into the church out
of hand." Maim, in Issure biah, chap. xii.
sect. 22—25. Thus the partition wall be-
tween Jew and Gentile is, by the Hebs. own
grant, in part broken do«i,, but indeed wholly
unto us which know Christ; who were in
times past ' Aliens from the polity (or com-
monwealth) of Israel, and strangers from the
covenants of promise, &c. but we are now
made nigh by the blood of Christ, for he is
316
DEUTERONOMY.
' When the camp goeth forth against thine enemies, then keep
thee from every evil thing. '" If there be in thee a man that is not
clean, by reason of an accident in the night, then shall he go forth
out of the camp, he shall not come in witliin the camp. '' But it
shall be at the looking fortli of the evening, lie shall bathe himself
in water : and when the sun is gone down, he shall come in within
tlie camp.
'- And thou shalt liave a place witliout the camp, and shalt go
forth thither without. '^ And thou shalt have a paddle upon thy
weapon ; and it shall be when thou sittest down without, then thou
slialt dig therewith, and shalt turn back and cover tliat wliich
Cometh from thee. '* For Jehovah thy God walketh in tlie midst of
thy camp to deliver thee, and to give iip thine enemies before thee,
therefore tliy camp shall be holy, that he see not in thee the un-
cleanness of any thing, and turn away from after thee.
our peace, who hath made both one, and dis-
solved the middle wall of partition between
us,' Eph. ii. 12, 14.
Ver. 9. — The camp,] Or the host, an
army of soldiers; touching whom God giveth
laws for their purity: that as the whole camp
of Israel was to be purged of all leprous and
unclean persons. Num. v. 2, 3, so every
camp or army sent forth to war at any time,
should also have care of holiness. Keep
THEE,] Or, beware, take heed. Evil
THING,] Heb. evil word, that is, all unclean-
iiess, either moral, (as John warned the sol-
diers, Luke iii. 14,) or figurative, as some
specials here follow.
Ver. 10. — An accident,] To wit, of un-
cleanness, by the issue of his seed, and so
the Gr. translateth it, an issue ; of which,
and the pollution by the same, see Lev. xv.
with the annot. Out of the camp,] Or,
unto (a place) without the camp, where all
unclean persons were to remain, Num. v. 3.
Ver. 11. — At the looking forth of
the EVENING,] Which the Gr. translateth,
towards evening ; the Cha'.d., at the time of
the evening : See this phrase in Gen. xxiv.
63; Exod. xiv. 27. Bathe,] In Gr., wash
his body, as all such unclean persons were to
do. Lev. XV. figuring our sanctification from
uncleanness, by the death and Spirit of Christ,
Heb. X. 22. Gone down,] Heb. gone in,
that is, when the day of his uncleanness is
at an end: for the day ended at sun-set-
ting.
Ver. 12. — Thou shalt have,] Or, there
shall be to thee, to wit, by public designation.
A place,] Hi'h. a hand, that is, as the Gr.
hath it, a place ; in Chald., a place appoint-
ed {or prepared.) So the Hebs. say, " It is
unlaw lul to turn aside within the camp, or in
the open field in any place; but it is com-
manded to appoint there a way peculiar for
(men) to turn aside therein. Maim, treat,
of Kings, chap. vi. sect. 14.
Ver. 13 — A paddle,] An instrument of
iron to dig an hole within the earth, wherein ■
to bury their excrements. We derive the
name from the Gr. Pattalos or Passalos,
whereby the Heb. Jathed is translated here.
Upon thv weapon,] Or among thine ar-
mour: in Gr., upon thy girdle. That which
COMETH from THEE,] Thine excrements, in
Gr. thy shame ^or unseemliness). These
by the law are coimted unclean, (as almost all
the other that come out of man;) and de-
filed other things which they were used about,
Ezek. iv. 12 — 14, and figured the corruption
of nature. Is. iv. 4; Mark vii. 15, 20 —
23.
Ver. 14.— Walketh,] The Chald. add-
eth, his divine presence walketh. Before
THEE,] The Gr. explaineth it, into thine
hands. So in Deut. ii. 36, and vii. 2, 23,
also in 2 Chron vi. 36. The uncleanness,]
Or the fiakedness, the discovery of anything
which is unclean: the Gr. translateth it
shame ; the Chald., tra^isgression. By this,
God taught his people holiness of conversa-
tion, that they should keep themselves from
their iniquity, as David did, Ps. xviii. 23.
From after thee,] That is, from following
or accompanying thee, and from keeping
thee. The Gr. translateth it, from thee;
the Chald., from doing good unto thee. In
like manner, when God said, ' I will be with
thee,* Gen. xxxi. 3. Jacob understood it,
' I will do thee good,' Gen. xxxii. 9. And
both are expressed in Jer. xxxii. 40, ' I will
not turn from after them, to do them good.'
And of God's leaving his people in their
wars, and the evils following, there is com
plaint in Ps. xliv. 10, II, &c.
CHAP. XXIII.
317
" Tliou shalt not deliver up a servant unto his master, which is
escaped unto thee from Jiis master. '® He shall dwell with thee in
the midst of thee, in the place which he shall choose, in one of thy
gates, where it is good for liim : thou shalt not vex him.
'^ There shall not be a whore of the daughters of Israel, neither
Ver. 15. — Not deliver up,] Heb. 7iot
shut up for close) as Deut. xxxii. 30, mean-
ing, shut up into the hand, as is expressed
in Ps. xxxi. 9, that is, delivered, as the Gr.
and Chald. here translate it. A servant,]
The Chald. addeth, a servant of the people,
that is, of the Gentiles, who for the religion
of God Cometh from his master to the church
of Israel. ' This servant that fleeth to the
land (of Israel) he is a righteous stranger,
[that is, a proselyte come unto the faith and
covenant of God,] saith Maim. torn. 4, treat,
of Servants, chap. viii. sect. 11. Is
ESCAPED,] Or separated, having rid free, and
delivered himself from the bondage of sin.
The Gr. translateth, is added (or adjoined)
unto thee. By this law God showed his
love in Christ, towards all strangers even
in the basest estate, that come unto him in
faith; for ' there is neither bond nor free, male
or female, but all are one in Christ Jesus,'
Gal. iii. 28. It figured the grace of God to
us sinners, who ' were the servants of sin,
but obeying from the heart the form of doc-
trine whereto we were delivered, we were
made ' free from sin, and were made the ser-
vants of righteousness, and servants to God,
to have our fruit unto holiness, and the end
everlasting life,' Rom. vi. 17, 18, 22. Who
after we have escaped the pollutions of the
world, through the knowledge of Christ, are
not again to be entangled therein, and over-
come, 2 Pet. ii. 20 ; Gal. iv. 7 — 10. From
HIS MASTER,] Who, that he might sustain
no damage by the loss of his servant, the
Hebs. say, " His master was to be spoken
unto, to write him a bill of manumission (or
discharge from his service, and he again was
to write him a bill of debt for his price, ) un-
til he was able to pay, and then he paid him.
Maim, in Servants, chap. viii. sect. 10.
Ver. 16. — In the midst of thee,] The
Gr. translateth, among you he shall dwell.
By the Hebs. if a man sold his servant to
the heathen, he was to be compelled to re-
deem him again, and to let him go out free.
If a man sold his servant out of the land, he
was to be set free. Maim, treat, of Ser-
vants, chap. viii. sect. 1,6. In one of thy
GATES,] That is, as the Chald. translateth,
in one (or any) of thy cities: which figured
the churches of Christ, Ps. xcix. 36, where-
in they that are escaped from the servitude of
sin, should remain, Acts ii. 47. Good for
him,] Or, good unto him, that is, where it
Uketh him best; as the Gr. translateth,
where it pleaseth him, and where may be
most for his benefit. Not vex him,] Or,
oppress ; iu Gr., afflict him. This law was
for all strangers, Exod. xxii 21, and forbid-
detli all manner of vexation in word or work.
The Hebs. say, " the scripture addeth this
admonition concerning him, because he is of
a more humble spirit than (another) stranger:
and whoso vexeth this stranger, transgresseth
against three prohibitions; ' Ye shall not vex
any man his neighbour,' Lev. xxvii. 17, and,
' A stranger thou shalt not vex,' Exod. xxii.
21, and, 'Thou shalt not vex him,' Deut.
xxiii. 16, he transgresseth also against this,
' Neither shalt thou oppress him,' Exod. xxii.
21, ' And he is not to be vexed, no not with
words." Maim, treat, of Servants, chap,
viii. sect. 11.
Ver. 17. — A whore,] Or common whore,
fornicatress, Sodomitess ; one that married
not, but lived in whoredom. She is called
in Heb. Kedesah, which ordinarily signifieth
holiness, but is used here for the contrary,
(as before in Deut. xxii. 9,) or it was some
filthy religious order among the heathens;
whereof see the notes on Gen. xxxviii. 21.
The Hebs. describe her to be one "that pros-
tituted herself unto fi\try man." Maim, iu
Issure biah, chap, xviii. sect. 2. And so she
differed from the tuhore called in Heb. Zonah
which had defiled herself, though but once:
see the notes on Lev. xxi. 7. How belt, the
difference is not always to be made; and the
next verse here seemeth to show it. Maim,
in tom. 2, treat, of JVives, chap. i. sect, 4,
writeth thus; " Before the law was given, a
man met with a woman abroad ; and if he
and she pleased, he gave her hire and lay
with her, at the parting of the way, and he
went his way; and this is she which is called
Kedesah (a common whore.) After the law
was given, such common whores were for-
bidden, Deut. xxiii. 17. Therefore whoso-
ever lieth with a woman by way of fornica-
tion, without espousals, he is beaten by the
law, for that he hath lain with a whore. But
Onkelos the Chald. paraphrast expoundeth
this law otherwise thus ; " There shall no
woman of the daughters of Israel be (a wife)
to a man which is a servant: neither shall
any man of the sons of Israel take a woman
which is a servant (or handmaid.) But that
seemeth not to be the meaning of this place.
Whoremonger,] Or, fornicator : one that
318
DEUTERONOMY.
shall there be a whoremonger of the sons of Israel, '* Thou shalt
not bring the liire of an whore, or the price of a dog, into the house
of Jehovali thy God, for any vow; for even both of them are
abomination to Jehovah thy God.
'^ Thou shalt not lend upon biting usury unto thy brother, usury
so defileth his body without marriage; a So-
domite. Notwitlistaiiding this law, Israel
falling from God, liad together with their
idolatry, ' houses of whoremongers, (or Sodo-
mites) that were in (or by) the house of the
Lord,' till king Josiah brake them down,' 2
Kings xxiii. 7. They sacrificed also ' with
whores,' Hos. iv. 14, so that both carnal and
spiritual whoredom (which is idolatry, Jer.
ii. 20,) are here forbidden.
Ver. 18. — The hire,] Or, the reward,
wages: the Heb. word Ethnan is usually an
whore's hire, as may be seen in Ezek. xvi.
31, 33, 34; Hos. ii. 12; ix. 1; Mic. i. 7.
An whore,] In Fleb. Zonah; which seem-
eth to be the same with Kedesah, before
mentioned: though it comprehendeth gene-
rally all such as are forbidden in Lev. xviii.
to any which, or for which, if a man give
hire or reward, to lie with her, it might not
be brought into the Lord's house. And this,
as the Hebs. explain, whether she were " an
heathenish whore, or a bond woman, or an
Israelitess. He that saith to his neighbour,
this thing thou shalt have to let thy bond
woman lie with my Heb. servant, lo this is an
(whore's) hire. If a man agree with an whore
to give her a lamb, (as Gen, xxxviii. 16, 17,)
and he doth give her many, though he give a
thousand, they are all an whore's hire, and
foi biden to come on the alcar. If he lie with
her, and give her it not, and after the time he
give it her, though it be after many years, yet
it is an whore's hire. Howbeit they restrain
this (though perhaps too much,) to such things
only, as might in themselves be brought to
the altar, as clean beasts, and fowls, wine, oil,
and fine flour, &c. If he give her money,
and a sacrifice be bought with it, that sacri-
fice (they say) was lawful. If he give her
wheat, and after it be made flour; olives,
and after oil is made of them ; grapes and
they be turned into wine; these are lawful,
for the hire is now altered." Maim. tom. 3,
in Issure mizbeach, chap. iv. sect. 8, 10,
11 — 15. This law taught the honoUr and
sanctity due unto God's house and service,
when things which were thus made impure
and vile, might not be brought unto him: so
in Is. Ixi. 8, he saith, • I hate robbery for
burnt-oilering.' The price of a dog,] In
Chald., the exchange of (that is, the thing
exchanged for) a dog. This some do un-
derstand of the ' whoremonger or Sodomite
forementioied; as the scripture calleth vile
persons dogs,' Matt. vii. 6; Rev. xxii. 15;
2 Pet. ii. 22. But the Hebs. understand it
literally; for as the dog was an unclean beast,
and most abominable lor sacrifice, Is. Ixvi. 3,
so they write, if " a man said to his neigh-
bour, I will give thee this lamb for that dog-,
or if he exchange a dog for any beasts or
fowls, they were all unlawful to be brought
unto the altar. But if the price were al-
tered, as he exchanged a dog for wheat, and
turned it into flour; that (flour) was law-
ful." Maim, in Issure inisbeach, chap. iv.
sect. 16, &c. For any von,] Whether
for a sacrifice on the altar, or for the main-
tenance or reparation of the house, coin-t-
yard, or anything about the sanctuary; the
thing itself, which was either the hire, or the
price of these vile things, might not be
brought thither. Under the name of a vow,
(which men voluntarily took upon themselves,
ver. 21 — 23,) other sacrifices which God
commanded, are forbidden to be brought of
either of these, that is, of anything which
was filthy or vile. Both of them,] The one
proceeding from the breach of the moral law,
the other (taken properly) being against the
legal ordinances of divine service, are abomi-
nation to the Lord, who requireth his sanc-
tuary to be reverenced. Lev. xix. 30, and for-
biddeth his ' name to be despised, his altar or
table to be thought contemptible,' Mai. i.
6 — 8, or his house to be made * a dea of
thieves,' Jer. vii. 11; Matt. xxi. 13.
Ver. 19. — Not lend upon biting
nscRY,] Heb. not cause to bite; which
meaneth, as the Gr. and Chald. both inter-
pret it, not lend upon biting usury (or in-
crease:) for usury is biting or devouring of
a man's substance ; he that borroweth on usury
is bitten thereby; and he that so lendeth,
causeth to bite, or maketh his neighbour to
be bitten thereby. It may also imply, thou
shalt 'not borrow upon usury,' for that also is
unlawful, Jer. xv. 10, and he that so borrow-
eth, causeth himself to bitten, and thus the
Hebs. understand it, as is noted on Exod.
xxii. 25. Usury,] Heb. biting of silver,
that is, usury for silver (or money) which is
lent. So after, biting of meat, that is, usury
for meat, which is lent. Of any thing,]
Heb. of any word: which though it be often
used for anything, as the Gr. here also trans-
latelh it, yet from hence the Hebs. gather,
usury of words also to be unlawful: see the
annot. on Exod. xxii. 25. That is lent
CHAP. XX 111.
319
of money, usury of meat, usui-y of anything that is lent upon
usury. ■'"' Unto a stranger thou mayest lend upon biting usury ;
but unto thy brother thou shalt not lend upon biting usury, that
Jehovah thy God may bless thee in all that thou settest thine hand
unto, in the land whither thou art going in to possess it.
^' When thou shalt vow a vow unto Jehovah tliy God, thou shalt
not delay to pay it ; for Jehovah thy God requiring will require it
of thee, and it would be sin in thee.
" And if thou slialt forbear to vow, it shall not be sin in thee.
UPON USURY,] Heb. that biieth (or mat/ bite)
Under this prohibition, the contrary is com-
manded, that we should lend unto our poor
brother freely, and not take again anytliing
more than was lent, Deut. xv, 7 — 9; Luke
vi. 34, 35; Lev. xxv. 35, 36.
Ver. 20. — A STRANGER,] Or alie7i, iu
the Chald., a son of the people, meaning a
Gentile, an infidel: for to the strangers
which were brethren in the faith, they might
not lend upon usury, Lev. xxv. 35 — 37.
Mayest lend,] Or shalt lend upon usury;
Heb. shalt cause to bite, to wit, if thou wilt;
so it may be taken for a permission, like the
bill of divorce. But the Hebs. understand
this to be a commandment, not a permission
only; (Maim. torn. 4, treat, of the Lender
and Borroiver, chap. v. sect. \.) As if God
vrould by this cut off occasions of familiarity
with infidels, lest Israel by much dealing with
them, should learn their ways. Howbeit,
our Saviour (by the example of God himself,)
teacheth us to be loving and bountiful unto
all, both good and bad. Matt. v. 44—48;
Luke vi. 35, 36. Spiritually this showed the
use of the law, which as an hard creditor
exacteth more of men than it giveth unto
them; and is to be laid, not upon the righ-
teous man, (who by faith is freed from the
rigour and curse of the same,) but on the law-
less, disobedient and sinners, 1 Tim. i. 9,
Rom. vii.
Ver. 21.— a Vow,] The law whereof,
see in Lev. xxvii. and Num. xxx. And
whether it were a thing promised unto God,
or to be given to the poor, it was a vow.
Not delay,] That is, not fail, either alto-
gether, or by deferring the time of payment:
see the notes on Exod. xxii. 29. Where-
fore if a man have absolutely vowed a thing
to the Lord, (seeing no man hath assurance
that his life shall continue, James i v. 13, 14,)
he must with all speed perform it, lest death
prevent him. So the Hebs. say; " He that
saith, I will not depart out of the world un-
til 1 be a Nazarite; lo! he is a Nazarite out
of hand, lest he die by and by. And if he
defer his Nazaritefihip, he transgressetb,"
&c. Maim. torn. 3, treat, of Nazarites,
chap. i. sect. 4. The time and place of pay-
ing vowed sacrifices, was at the solemn feasts,
and in the sanctuary, Deut. xii. 5 — 7; xvi.
16, 17. Hereupon the Hebs. say; " Whe-
ther they be vows or voluntary gifts, or other
things which a man is bound to bring, as
valuations, or prices, or tithes, or gifts for the
poor, it is commanded by the law, to bring
them all at the feast which first cometh, &c.
If there fall out a feast and he bringeth them
not, he frustrateth a commandment. If the
three feasts (of the year) pass over him, and
he bring not his oflerings which he hath
vowed, or voluntarily promised, &c. he trans-
gressetb against this prohibition, ' Thou shalt
not delay to pay it.' " Maim, treat, of qff'er-
ing the Sacrifices, chap. xiv. sect. 13. To
PAY IT,] This payment must be made unto
God of the best things (as is noted on Gen.
iv. 4,) they might not bring any corrupt or
blemished thing, Mai. i. 14; Lev. xxii, 21,
nor anything filthy or vile, Deut. xxiii. 18.
Neither might any part be kept back, of that
which was sanctified by vow unto the Lord,
Acts V. 1 — 4, &c. So for alms to the poor,
the Hebs. have these rules; "Alms is com-
prehended in the general of vows: therefore
he that saith, Lo! a shilling be upon me for
alms, or, Tliis shilling be an alms, he is
bound to give it to the poor out of hand; and
if he delay, he transgressetb against this pre-
cept, Thou shalt not delay to pay it. For Iu.'
it is in his power to give it out of hand, and
there are poor present. If there be no poot
there, he is to separate it, and lay it up till
he find some poor." Maim, treat, oi gifts to
the poor, chap. i. sect. 1. Requiring, &c. J
That is, will surely require it, and punish
thee if thou pay it not. For so requiring
implieth. Gen. ix. 5; xlii.22; Deut. xi. 19.
Sin,] And so punishable. For God ' hath no
pleasure in fools ; pay therefore that which
thou hast vowed,' Eccl. v. 4.
Ver. 22. — Shalt forbear,] Or cease,
refuse : the Gr. translateth, // thou wilt
not vow. So before they promised, it was in
their own power, as in Ananias' case, Acts v.
320
DEUTERONOMY.
*^ That wliich is gone out of thy lips thou shalt keep and do, ac-
cording as thou hast vowed unto Jehovah thy God, a voluntary of-
fering which thou hast spoken witli thy mouth.
^* VVIien tliou comest into tliy neighbour's vineyard, then thou
mayest eat grapes as thy soul (desireth) thy fill, but into the ves-
sel thou shalt not pat any.
4. Hovvbeit, when duty biiideth us to show
thankfulness unto God for his mercies, we are
allowed to vow and to pay, Ps. Ixxvi. 12.
The Hebs. say, " Although sanctified things,
and things devoted and valuations be com-
manded, and it is meet for a man to exercise
himself in these things, for to suppress his
concupiscence, and that he be not niggardly,
but may fulfil that which is commanded by
the prophet, ' Honour the Lord with thy sub-
stance,' (Prov. iii. 9,) yet notwithstanding, if
he do never sanctify or devote, there is not
anything in it; for lo! the law testifieth and
saith; But if thou shalt forbear to vow, it
shall not be sin in thee." Maim, treat, of
valuations and devote things, chap. viii.
sect. 12. Not be sin,] To wit, not such
sin as a man is guilty ot, if he vow and do
not pay, Eccl. v. 5. For otherwise a man
may sin this way also, in negligence and un-
thankfulness, Luke xvii. 17, 18. In this
sense Christ said to the Jews; 'If ye were
blind ye should have no sin,' John ix. 41, that
is, no such sin as now remaineth on you, for
refusing the light. So in John xv. 22, 24 ;
James iv. 17.
Ver. 23. — That which is gone out,]
That is, thy word, or promise: as, 'all that
proceedeth out of the mouth of the Lord,'
Deut. viii. 3, is expounded, 'eveiy word of
God,' Luke iv. 4. Keep and do,] With
heart and hand. But this is meant of lawful
vows ; for such as are idolatrous and wicked
are not to be kept, but repented of, and bro-
ken, Jer. xliv. 25—27; Acts xxii. 12, 21.
A VOLUNTARY OFFERING,] All VOWS Were
voluntary oflerings, but all voluntary offerings
were not vows: see the difference noted on
Lev. vii. IG ; Deut. xii. 6. With thy
MOUTH,] Hereupon Solomon saith, ' Suffer
not thy mouth to cause thy flesh to sin ;
neither say thou before the angel, that it was
an unadvised error: wherefore should God be
angry at thy voice, and destroy the work of
thine hands?' Eccl. v. 6. If a man had
spoken it with his heart only unto God, he
was hound to pay it, as the Hebs. teach: See
the notes on Lev. vii. 16.
Ver. 24. — When thou comest,] The
Chald. transhteth, when thou art hired:
and of such do the Hebs. understand this law,
that labourers hired to work in a vineyard,
are to eat of the fruit thereof. Hereunto the
apostle seemeth to have reference, when he
saith; ' Who planteth a vineyard, and eateth
not of the fiuit thereof: or, who feedeth a
flock, and eateth not of the milk of the flock?'
1 Cor. ix. 7. Whei-eby not the owners only,
but the labourers also are intended. This
and the like law following, seemeth to ex-
tend also to such as occasionally travel through
vineyards or fields, who may for their re-
freshing in time of need gather and eat: as
our Lord's disciples, going through the sown
fields, plucked tlie ears of corn, and did eat,
Matt. xii. 1. Vineyard,] And by infer-
ence, his olive-yard, or any such like. The
Hebs. say; "Labourers which do work upon
anything that groweth out of the earth, &c.
the householder is commanded to let them eat ■
of that which they are working upon, Deut.
xxiii. 23, 24, which law we have been
taught, that it is not written of anything but
concerning the hired (labourer.) And if he
did not hire him, how was it permitted him
to come into his neighbour's vineyard, or
standing corn, without his knowledge? But
thus he saith : When thou shalt come, by the
owner's leave, to labour, thou shalt eat."
Maim. torn. 4, treat, of hired things, chap,
xii.- sect. 1. Howbeit they restrain this law
to such things only as grow out of the ground ;
therefore they add, '' He that milketh, or
churneth butter, or maketh cheese, eateth not
(thereof) because they are things that grow
not on the ground:" ibid. sect. 4. But "he
that reapeth (the corn) and he that thresheth,
and he that fanneth and purgetli it, he that cut-
teth down the grapes, and he that treadeth
them (in the wine-press,) or doth any such
like works, they may eat by the law," ibid,
sect. viii. Eat grapes,] And so if he la-
bour upon the lig-tree, he may eat figs; and
all the like: hut he may not eat (they say)
save of that whereabouts he laboureth : and if
he labour both iu the grapes and in the wine-
fat, " he may both eat of the grapes, and
drink of the must (or new wine.) If he
work on the fig-tree, he may not eat of
grapes: if on grapes, he may not eat of figs.
And he that is working upon one vine-tree,
may not eat (the fruit) of another vine.
Neither may he eat grapes with any other
thing; as with bread, or the like. But if he
have agreed with the householder, for the
quantity that he shall eat, he may eat with
CHAP. XX.
321
^- When thou comest into the standing corn of thy neighbour,
then thou mayest pluck the ears with thine hand ; but thou shalt
not move a sickle unto tliy neighbour's standing corn.
bread or with salt, or with anything that he
pleasetb." Maim. ibid. sect. 10, 12. As thy
SOUL,] To wit, desireth ; or, accoraing to
thy soul, that is, thine appetite. The Gr.
joiiieth it with the word following, thus, so
much as thy soul, (that is, thine appetite)
7nay be filled with. So in Ps. Ixxviii. 18,
they asked meat ' for their soul, that is, for
their lust or appetite.' From this the Hebs.
gather, that only he himself, not any other of
his family may eat. " The labourer that shall
say, Give my wife and children that which I
should eat; or, lo! I will give a little of this
which I have taken, to my wife or my child for
to eat, they hearken not unto him : for the
law doth not vouchsafe it to any, but to the
workman himself. Though he be a Nazarite
which worketh in the grape>:, [who may not
by the law eat any of them. Num. vi. 3,] if
he say, Give it my wife and children, they
hearken not unto him. A workman ^1^^' 1^-
boureth himself, and his wife, and his chil-
dren, and his servants, and conditioneth with
the householder, that he will not eat of any-
thing that he worketh upon, neither he nor
his; then they may not eat, to wit, the
greater sort of them ; for they have wittingly
remitted (of their right.) But the little ones
he cannot make agreement that they shall not
eat: for they eat not of that which is their
father's, or of that which is their master's, but
of that which is God's." Maim, ibid. sect.
13, 14. Not put.] Heb. not give any,
either to carry home for himself or for any of
his.
Ver. 25. — With thine hand.] To wit.
fir to eat, ver. 24, as did Christ's disciples,
Matt. xii. 1, upon the warrant of this law, as
is probable : howbeit, the Hebs. understand
it of the labourers, as before. And tte
Chald. version here also saith, " When thou
art hired into thy neighbour's standing corn,
then thou mayest pluck," &c. Which though
the meaning be good, (for even the beasts
were by God's law to eat of that whereon they
laboured, Deut. xxv. 4,) yet the extent
hereof seemeth to reach further, even to all
such as came in occasionally, and had a de-
sire or need to taste of the fruits. Not move
A SICKLE,] Namely, for to cut down for
thine own eating, or for to carry away with
thee, as ver. 24. God, whose the- earth is,
and the plenty thereof, Ps. xxiv. i, and whose
the land of Canaan was in special. Lev. xxv.
23, who reserved the first-fruits, tithes, cor-
ners, gleanings, &c. for himself, his priests,
and the poor of his people, Num. xviii;
Deut. xxiv. 19 — 21, would have the fruits in
some sort common for the necessities of aU
men, especially to those that laboured in
them, whether men or beasts; so showing his
bounty to all, yet reserving the right and
property of the owners, which no man might
infringe: that mercy and justice might meet
together, and not one man put his sickle
into another man's corn, to reap that which
another hath sown. The equity of this law
reacheth also unto spiritual things, and to
God's labourers in his harvest, 2 Cor. x.
14_16; 1 Cor. ix. 7, 9, 10—14; Rom.
XV. 20.
CHAP. XXIV.
1. Of divorce. 5. A new married man goeth not to war. 6, 10. Of
pledges. 1. Of man-stealers. 8. Of leprosy. 14. The hire to he given
in due time. 16. Of justice. 19. The forgotten sheaf is for the poor.
20. And the gleanings of the fruits to be left for them.
' When a man hath taken a wife, and been her husband, and it
sliall be that she find not grace in his eyes, because he hath found
Ver. 1. — Been HER husband,] That is,
done an husband's duty, lain with her: as the
Gr. translateth, dwelt together with her. So
Deut. xxi. 13. For his marriage is signified
Vol. 11. 2
by the former phrase, taken a wife, as is
noted on Deut. xxii. 13. Grace] Oryb-
vour in his eyes ; in Gr., grace before him,
that, if he like her not. Matter of
322
DEUTERONOMY.
in her matter of nakedness : and he shall write her a bill of di-
vorcement, and give it in her hand, and send her away out of his
NAKEDNESS,] Or, the nakedness of anything,
that is, the discovery of some uiicleaii tliiii":
or, by transplaeing the words, anything of
nakedness, that is, of shame and ignominy;
as the Gr. translateth, a shameful (or im-
comely) thing. This is thought of some not
to be meant of adultery, for which she was
to die if it were proved, Deut. xxii. 22, but
of some evil thing in her conditions or ac-
tions, which displeased her husband. So the
phrase was used in Deut. xxiii. 14, for that
which was uncleanly and unseemly. And
HE SHALL WRITE,] Understand from the for-
mer sentence, and if he shall ivrite: for this
is nut a commandment, but a permission, as
our Saviour saith, • Moses because of the
hardness of your hearts, sufiered you to put
away your wives: but from the beginning it
was nut so,' Matt. xix. 8. So after in ver.
3, ' And the latter man shall hate her, that
is, if he shall hate her ;' for all is supposition
and permission, until ver. 4, where she is
forbidden to her first husband. But the Heb.
mistook this for a commandment, Matt. xix.
7, and so do to this day, as is to be seen in
their writings, wherein good and bad are
mixed together thus; " A man may not take
a wife, and have a purpose in him to divorce
hei-, &c. She may not remain under him,
and minister unto him, if he be purposed to
divorce her. A man may not jnit away his
first wife, except he hath found in her the
nakedness of something: and it becomes him
not to be hasty to send away his first wife;
but the second, if he hate her, let him send
her away. A woman that is of evil condi-
tions, and is not modest, as are the honest
daughters of Israel, it is commanded to put
her away." Maim. torn. 2, treat, of Di-
vorces, chap. x. sect. 21, 22. But the Lord,
the God of Israel saith, that he hateth putting
away, Mai. ii. iQ. And, ' What God hath
joined together, let no man put asunder,
Matt. xix. 6. Bill of divorcement,] Or,
libel {book) of cutting off; which the Gr.
version (approved by the evangelists, Matt.
xix. 7,) calleth, 'a libel of divorcement, or,
of departing away,' because by it the woman
was cut off from her husband, and departed
from him and his house. Of this the Hebs.
have many canons; and the form of this bill
is in the Tkilmud in Gittin, chap. ix. and
by Maim, in treat, of Divorces, chap. iv.
sect. 12, set down in these words:
" In such a day of the week, in such or such
a day of the month N. in such or such a year
from the creation (of the world,) or from the
supputation (of Alexander) after the account
which we are wont to count by, here in the
place N. I. N. the son of N. of the place N.
(or if there be any other name or surname
which I have, or my fathers have had, or
(which) my place hath, or my father's place
have had) have voluntarily, with the willing-
ness of my soul, without constraint, both dis-
missed, and left, and put a»ay thee, even
thee N. the daughter of N. of the city N.
(or if thou hast any other name or surname,
thou, or thy fathers, or thy place, or thy fa-
ther's place) which hast been my wife here-
tofore, but now I dismiss thee, and leave
thee, and put thee away, that thou mayest be
free, and have power over thine own soul, to
go away, to be married to any man whom
thou wilt; and that no man be refused of
thine hand, for my name, from this day and
for ever. And thus thou art lawful for any
man; and this is unto thee from me a writ-
ing of divorcement, and bill of dismission,
and an epistle of putting (thee) away, accord-'
ing to the"law of Moses and Israel.
" N. son of N. witness.
" N. son of N. witness.
Give it.] Or, deliver it into her hand, and
this also before witnesses. The Hebs. ob-
serve ten things, which they say are requi-
site by the law, and are the root (or founda.
tion) of the divorce; 1. "That a man put
her not away, but of his own will: gathered
from these words. If she find not grace in his
eyes ; but the woman may be put away,
whether she be willing or not. 2. That he
put her away by a writing, not by any other
thing. 3. That the m.alter of the writing be
to divorce her and put her away out of his
po?session. 4. That the matter of that di-
vorcement be between him and her. 5. That
it be written by her name. 6. That there be
no action wanting after the writing thereof,
save the delivery of it unto her. 7. That he
give it unto her. 8. That he give it her be-
fore witnesses. 9. That he give it her by
the law of divorces. 10. And that it be the
husband, or his deputy, that delivereth it unto
her." Maim, treat, of Divorces, chap. i.
sect. 1. Unto these they add also sundry
other cautions, as " Where it is said in the
law, ' And he shall write her a bill,' &c.
Whether he write it with his own hand, or
speak to another to write it for him; and
whether he deliver it with his own hand, or
speak to another to deliver it, (it is all one) it
is not said, ' He shall write, but to signify,
that she may not be put away but by a writ-
ing; and, ' He shall give (to signify) that she
may not take it of herself. But it is neces-
CHAP. XXIV.
323
house : ^ And she depart out of liis house, and go and be another
man's -. ^ And the latter man hate her, and write her a bill of di-
vorcement, and give it in her hand, and send her away out of his
house ; or if the latter man die, which took her to him to wife :
* Her fii'st husband which sent her away, may not return to take
her to be unto liim to wife, after that she is caused to be defiled.
sary, that the liusband speak himself unto the
scrivener to write it, and to the witnesses to
subscribe it. Every bill that is not written by
the name of the man that divorceth, and by
the name ol the woman divorced, is no bill.
Whoso writeth (a bill} to put away his wife, and
bethinketh him, and doth not put her away, but
UMtieth himself with her after it is written,
he may not put her away l}y that bill at
another time when he would put her away.
Whereas the law saith, ' And give it in her
hand;' the scripture meancth no more, but
that it come unto her; and whether it be in
her hand, or in her bosom, or to her deputy
(or attorney) whose hand she hath made as
her hand, it is all one. But it is necessary
that he be made her attorney before two wit-
nesses, and that there be two witnesses to
testify, that the bill crame to the hand of her
attorney. The husband cannot make an at-
torney to receive the bill for his wife, but he
may make one to carry it to his wife. If the
attorney have received the bill, and before it
Cometh to the woman's hand, the husband
changeth his mind, and saith unto him, the
bill which I sent by thee, be of none effect;
or if he say before unto his wife, the bill
which I have sent unto thee, be of none ef-
fect ; or if he send another messenger to make
it of none eflect; or if he say unto others, the
bill which I have sent to my wife be of none
efTect, lo! it is of none effect, though it come
(after) to his wife's hand. But if (he speak
it) after it be come to her hand, or to the
hand of her attorney, which was to receive it
for her, he cannot make it of none effect. He
that divorceth upon condition, if the condition
be confirmed she is divorced ; if not, she is
not divorced. Asif hesay, Lo! here is thy bill,
upon condition that thou give me 200 pence
within these thirty days; if she give them
with his consent within thirty days, she is
divorced; if after thirty days, she is not di-
vorced. If she give tliem to him by force,
so that he is not willing to receive them, the
bill is of none effect, till she give them with
his consent," &c. Maim, treat, of Divorces,
chap. ii. sect. 1, 5; chap. iii. sect. 1. 6;
chap. vi. sect. 1, 3, 16; chap. viii. sect. 1,
21.
Ver. 2. — Be another man's,] Or, beta
another man : either by full marriage, or by
espousals only; for a betrothed woman is a
man's wife. Dent. xxii. 23, 24. So the Hebs.
say; " He that putteth away his wife, and she
is betrothed to another, although she be not
married to him, she is unlawful for the first
(husband.) And if the first ilo return and
marry her, he is to be beaten, and to be com-
pelled to put her out, Deut. xxiv. 4." Maim,
in Divorces, chap. xi. sect. 12. She might
also become another man's by fornication,
though she married not, Jer. iii. 1, yet the
phrase often implieth the state of marriage,
Rom. vii. 3, 4, unto which sense the Hebs.
restrain it here.
Vbr. 3. — And the latter,] Under-
stand from the last clause, " And if the lat-
ter man hate, and if he write her a bill,"&c.
for these are but suppositions, and bare per-
missions, not commandments which God
would have done, as is before noted.
Ver. 4. — May not return,] Or, can-
not, it is not lawful for him to take her again :
and this is the law which God commandeth,
whereby he showeth a dislike of the former
divorcements; as after he plainly confirmeth
by the prophet, Mai. ii. 16. For, ' Whoso-
ever shall put away his wife, saving for the
cause of fornication, causeth her to commit
adultery, [and if he marry another, he com-
mitteth adultery,] and whosoever shall marry
her that is divorced, comniitteth adultery,'
Matt. V. 32; xix. 9. She is caused to be
defiled,] Or, is caused to defile herself. The
Gr. and Chald. translate, she is defiled:
but the Heb. word Huttamaah is of such a
composition, as implieth both the defiling of
herself, and the cause thereof by her hus-
band, who put away first. It was therefore
an error in the Jews, to take this for a com-
mandment of God, which he tolerated only
for the hardness of their hearts ; and showed
the woman to be defiled by her second mar-
riage, after her first unjust divorce. Not
cause the land to sin,] Or, not suffer the
land to sin : which may be understood, that
by their example others should not be occa-
sioned to do the like ; or, that by the ma-
gistrate's neglect of punishing this evil, others
be not emboldened. Or rather, that the land
be not in sin, that is, punishable for this sin,
which extendeth not only to the persons that
do it, but to all the people that suffer it: as
there be examples of the like in other cases,
as Josh. vii. ; xxii. 17, 20. Therefore the
324
DEUTERONOMY.
for that is abomination before Jehovah ; and tliou shalt not cause
the land to sin, which Jehovah thy God giveth untothee^ran in-
heritance.
* WJien a man hath taken a new wife, he shall not go out in tlie
army, neither shall anything pass upon him : lie shall be free in
his house one year, and rejoice with his wife which he hath taken.
^ fA man) shall not take to pledge the nether mill-stone, or the
upper mill-stone ; for he taketli to pledge the soul.
prophet alleging this law, saith,that 'the land
should be greatly polluted,' Jer. iii. 1. and so
the Gr. version here instead of "sin saith,
and ye shall not defile the land." This law
is figuratively applied in the practice of it
unto God and his church, unto whom he was
an husband, Jer. xxxi. 32, and unto whom in
time he ' did give a bill of divorcement, but
for her adultery,' Jer. iii. 8, not upon dis-
pleasure, without her due merit, as the Is-
raelites often did to their wives, (for such a
• bill of divorce they could not show) but for
her transgressions she was put away,' Is. 1.
1. And though by this law, a woman put
away, and becoming another man's, might
not return to her first husband again, yet God
(who is above his law) oflereth his church,
after her many adulteries, to return again
unto him by repentance and faith, Jer. iii. 1 ;
Hos. ii. 2, 19; iii. 1, 5. The apostle also
applieth this allegory to the church's estate
under the law, and under the gospel of Christ,
Rom. vii. 1 — 3, &c.
Ver. 5 — In the army,] Unto the war,
as the Gr. translateth. In Deut. xx. a law
was given for such as were betrothed and not
married, had planted vineyards, or built
houses, and not eaten of, or dwelt in them j
the Hebs. understand those two also in this law,
saying, " He that hath builded a house, and
dedicated it, and he that married his be-
trothed wife, or his brother's wife, (Deut.
XXV. 6,) and he that hath made his vineyard
common, these go not out to war till the year
be ended." Maim. torn. 4, treat, of Kings.,
chap. vii. sect. 10. Anything,] Or, ought
of anything, that is, of any charge or busi-
ness concerning wars, or the like. There-
fore whereas such as had not married their
spouses, nor dedicated their houses, nor made
common their vineyards, when they were sent
back from the army, were to provide victuals,
and prepare the ways for the army, as is
noted on Deut. xx. 7, they were all this first
year free from these and other the like
charges, as the Hebs. say, " These go not out
to the war neither are they charged with
anything in the world, Deut. xxiv. 5, by
word of mouth we have been taught, that he
shall be free a year, both for the house that he
hath dedicated, and for the wife that he hath
married, and for the vineyard whose fruit he
hath begun to eat of. All the year long he
neither provideth victuals, nor prepareth the
way, nor watcheth on the walls, nor giveth to
the tributes of the city, neither may anything
in the world pass upon him." Maim, treat,
of Kings, chap. vii. sect. 10, 11. Pass
UPON HIM,] That is, as the Gr. explaineth it,
be laid upon him. Free,] That is, ex-
empted from all public labours and charges.
In the wars that king Asa made with 'Baasha,
none was free,' 1 Kings xv. 22, where may
be understood, none save such as God's law '
did exempt: or, not they neither, because of
the great necessity of help. Rejoice with
HIS wife,] By this law God showed how
much he approved of holy wedlock, (as by the
former he showed his hatred of mijust di-
vorces) when to encourage the newly married,
against the cumbrances which that estate
bringeth with it, and to settle their love each
to other, he exempted those men from all
wars, cares, and expenses, that they might
the more comfortably provide for their owa
estate.
Ver. (j. — (A man) shall not take,]
Heb. He shall not take : this is to be under-
stood of any man: therefore the Gr. and
Chald. change the person, to make the sense
plainer. Thou shalt not fake, speaking to
e\ery man, as after Moses also speaketh in
ver. 17. Nether millstone,] Elsewhere
this word Rechajim signifieth both millstones,
or the mill in general, Exod. xi. 5. Here,
by reason the upper millstone is after men-
tioned, the nether stone is specially meant.
And under these particulars, all other of like
necessary use for man's life are forbidden to
be taken to pledge. The Hebs. say, " He
that lendeth to his neighbour, &c. may not
take to pledge vessels (or instruments) where-
with they make ready (meat) for the life; as
millstones, or the wooden mill, or pots which
they boil meat in, or butcher's knives, or the
like things, Deut. xxiv. 6, and if he take
such to pledge, he must be forced to restore;
and if the pawn be lost, or burnt before he do
restore it, he is to be beaten." Maim. torn.
4, treat, of the Lender and Borrower, chap.
CHAP. XXIV
325
■ If a mail be taken stealing a soul of his brethren, of the sons
of Israel, and maketh gain to himself by him, and selleth him ;
then that thief shall die, and tliou shalt put away evil from the
midst of thee.
^ Take thou heed in the plague of leprosy, to observe diligently
and to do according to all that the priests the Levites shall teach
you; as I commanded them ye shall observe to do. ^ Remember
iii. sect. 2. The upper millstone,] Call-
ed Recheb a Charret, because of the running
thereof upon the nether stone. From hence
they say, "He that taketh to pledge many
instruments which are for food, &o. is guilty
for every instrument (or vessel) by itself,
though they be two instruments wherewith
they do one work, [as the nether millstone
and the upper] he is guilty for them by the
name of two instruments, and for them twain
he is to be twice beaten." Maim. ibid,
chap. iii. sect. 3. See after in ver. IJ, 12,
17. The sodl,] That is, the life of the
soul (or body) meaning the instruments of
his livelihood: and as Thargum Jerusalemy ex-
pounds \t, the necessities of the soul (or life.)
The Chald. paraphraseth thus, " For by them
is made (ready) meat for every soul." Thus
the millstones are named but for an instance,
forbidding all other of like sort.
Ver. 7. — A soul,] That is, any person,
man, woman, or child. Of Israel,] This
the Hebs. take as a limitation to Israel, and
the pros-lytes thereof: and for stealing infi-
dels, they hold he was but to make restitution.
Maim. torn. 4, treat, of Theft, chap. ii. sect.
I ; chap, ix, sect. 6. Maketh gain,] Or,
servefh himself; the Gr. translateth, and
bringing him under his power, selleth him.
See this word used in Deut. xxi. 14. And
selleth him,] The Heb. join this to the
former, without which they think the thief
was not to die. "A thief is not guilty of
death, until he steal an Israelitej and get him
into his power, and serveth himself of him,
and selleth him to others, Deut. xxiv. 7. If
he steal him, and serve himself with him,
and do not sell him, or do sell him before he
hath served himself by him, he is free (from
death.) Maim, treat, of Theft, chap. ix.
sect. 2, 3. Others think that if he either
served himself with him, or sold him, he was
to die: and this may well be the meaning of
the law; for and often signifieth or as is
noted on Gen. xiii. 8; xix. 121 Shall die,]
As the Hebs. say, he was to be strangled to
death?'' Maim. ibid. chap. ix. sect. J.
Ver. 8 — Plague of Leprosy,] Which
might be on men's bodies, or on garments, or
in houses. The law of all these is given at
large, in Lev. xiii. and xiv. chaps. All
that the Priests,] The Gr. translateth, all
the law that the priests the Levites shall
show unto you. This is a warning to Israel,
that if any man had the leprosy, or a sore like
the leprosy, he should not dissemble or hide
it, or pluck of!', or cut away the signs thereof,
or labour by medicines to cure it, or do any-
thing thereto, but as the priest directed him
according to the law; because this plague
was usually by the hand of God for men's sins,
and did pollute both the person himself, and
all that touched him; so that for the discern-
ing and curing of this plague, they should
seek unto God, by the means which he ap-
pointed. Therefore from this law, the Hebs.
teach; " He that plucketh otf the signs of
uncleanness, either all or some of them, or
feareth the living (raw) flesh, all, or some of
it, or cutteth all the sore out of his flesh, or
out of a garment, or house, either before he
come to the priest, or while he is shut up,
or after, &c. he transgresseth against this
prohibition, ' Take thou heed in the plague of
leprosy,' &c. (Deut. xxv. S)." Maim. torn.
3, treat, of Leprosy, chap. x. sect. 1. See
the annots. on Lev. xiii. As I command-
ed them,] If then the priest spake or did
otherwise than God prescribed, it was not to
stand. " A priest that pronounceth him un-
clean that is clean, or him clean that is un-
clean, he doth nothing at all, for it is writ-
ten (in Lev. xiii. ver. 14, 15) he is unclean,
and the priest shall pronounce him un-
clean," &c. Maim, in Leprosy, chap. ix.
sect. 3.
Ver. 9. — Unto Mary,] In Heb. Mir-
jam, in Gr. Mariam ; she was the sister of
Moses and Aaron, a prophetess in Israel,
who for speaking against Moses, was smit-
ten of God with leprosy, Num. xii. whose
example is for a warning to all, that they
should not sin as she did, lest God plague
them also: and that the justice of the law
should be executed upon all lepers, without
respect of persons. So all other examples in
scripture are examples unto us, 1 Cor. x.
6 — 11, and so Christ saith, 'Remember Lot's
wife,' Luke xvii. 32.
Ver. 10. — When thou lendest,] Or,
ivhen thou shalt exact of thy neighbour the
exaction of anything, that is, any debt-
326
DEUTERONOMY.
wliat Jehovah thy God did unto Maiy, in the way, after ye were
come forth out of Egypt.
*" When thou lendest thy neighbour the loan of anything, thou
shalt not go in into his liouse, to fetch his pawn. " Thou shalt
stand without, and the man to whom thou dost lend, shall bring
forth inito thee the pawn without. '^ And if he be a poor man,
thou shalt not lie down with his pawn. " Restoring thou shalt re-
store the pawn unto him when the sun goeth down, that lie may lie
down in his raiment and bless tliee, and unto thee it shall be jus-
tice before Jehovah thy God.
'* Thou shalt not fraudulently oppress an hired servant that is
poor and needy, of thy brethren, or of tliy stranger which is in
thy land, within thy gates. '^ In his day thou shalt give his hire,
and the sun shall not go down upon it, for he is poor, and unto it
which if it were with rigour, or of a poor
man that had not to pay, was unlawful. See
the notes on Exod. xxii. 25. The Gr.
translatbth, If there be a debt in thy neigh-
bour, (that is, if he be indebted to thee) what
debt soever. See the notes on Deut. xv. 2.
Thou shalt not go in.] This is spoken to
the creditor, and (as the Hebs. say) to the
messenger ot the magistrate sent to take a
pawn. " He that lendeth to his neighbour
poor or rich, may not take a pawn of him,
but by the Synedrion, [that is, liy authority
of the magistrate:] and though it be the mes-
senger of the Synedrion that cometh for a
pawn, he may not come into his house and
take liis pawn, but must stand without, and
the borrower is to bring out a pawn unto him,
Deut. xxiv. 10. If it be so, what (differ-
ence) is there between the creditor, and the
messenger of the Synedrion? The messen-
ger of the court, he may take the pawn out
of the hand of the borrower by force, and give
it the lender; but the creditor may not take
the pawn, till the borrower give it him with
consent. If the creditor transgress, and go
into the borrower's house for his pawn, or
snatcheth a pawn out of his hand by force, he
is not to be beaten, because the act is broken
off, for he must restore the pawn, Deut, xxiv.
13. If he keep not this commandment to
restore it, as if the pawn be lost or burnt, he
is to be beaten, and to restore the price of the
pawn." Maim. torn. 4, treat, of the Lender
and Borrower, chap. iii. sect. 4.
Ver. 12. — Not lie down,] To sleep; not
go to bed. For breach of this law, the Lord
reproveth Israel ; ' They lay themselves down
upon clothes laid to pledge, by every altar,'
Amos ii. 8. But hereby nut only the use of
the poor man's pawn, but the keeping of it is
forbidden ; " with his pawn, that is, and his
pawn by thee " (or in thy custody.) Maim,
in Lender and Borrower, chap. iii. sect. 5.
Ver. 13. — When the sun,] Or, as the
Gr. translateth, about the going down of- the
sun: in Exod. xxii. 26, it is said, ' before
the sn[i goeth down ;' see the annot. there,
where is showed, that every pawn is to be
restored when the poor man hath need of it,
by night or by day. If the pawn must thus
be restored when he hath need, what booteth
it to take the pawn? The Hebs. answer,
tliat by this means " the debt is not released
in the seventh year, (which the law biddeth,
Deut. XV. 1 — 3) and if the borrower die,
his movables are not made his children's, but
payment is made by the pawn after his death."
Maim. ibid. chap. iii. sect. 5. Jdstice,] In
Gr., alms, a work of mercy, which God will
reward: as on the contrary in ver. 15, he
saith, ' it be in thee a sin,' that is, an ini-
quity which God will punish.
Ver. 14. — Not fraudulently oppress,]
Or, not defraud : the Gr. translateth, Thou
shalt not fraudulently keep Lack the hire of
the poor, &c. which word the apostle useth in
like case, saying, ' Behold the hire of the
labourers, &c. which is by you fraudulently
kept back, crieth,' &c. James v. 4, and
among the other weighty laws, our Saviour
nameth this for one, in Mark x. 19. See
aJso Lev. xix, 13. Thy gates,] That is,
as the Gr. and Chald. translate, thy cities.
Ver. 15.— In his day,] In Gr., The
same day. Day, is used for all time. His
hire,] Or, his wages, whether for his own
labour, or for his beasts, or other things. So
the Hebs. explain it, " Whether it be the hire
of man, or the hire of beasts, or the hire of
instruments, he is bound to give it in his
time: and if he keep it after the time, he
transgresseth against a prohibition." Maim.
CHAP. XXIV.
827
he lifteth up his soul, that he cry not against thee unto Jehovah,
and it be in thee a sin.
"= The father shall not be put to deatli for the cliildren, and the
children shall not be put to death for the fatliers : they shall be put
to death every man in his oiun sin. '' Thou shalt not wrest the
judgment of the stranger, nor of the fatherless : thou shalt not take
to pledge the garment of the widow. '^ But thou shalt remember
torn. 4, treat, of Hiring, chap. xi. sert. 1.
Not go down upon it, J In Lev. xix. 13, it
is said, ' it siiall i)ot abide all night with thee;'
which two the Hebs. unfold thus; "What is
the time (or day) of him that is hired? He
that is hired for a day, (his hire) is due all
that night; and of him it is said (in Lev.
xix. 13,) it shall not abide all night with thee
until the morning: and he that is hired for a
night, it is due all the day; and of him it is
said, ' In his day thou shalt give his hire,'
(Deut. xxiv. 15). And he that is hired for
hours of the day, it is due all the day; if for
hours of the night, it is due all the night. He
that is hired for a week, or for a month, or
for a year, or for seven, if (the term) go out
by day, it is due all that day ; if it go out by
night, it is due all that night. Maim, ib.,
chap. xi. sect. 2. Lifteth op his soul,]
That is, ho])eth for and desireth it for the
maintenance of his life. So the Gr. here
translateth, he hath hope ; and in Jar. xxii.
27; xliv. 14, the lifting up of the soul signi-
fieth a desire: and the soul is often put for
li/e. Hereupon the Hebs. say; " Whosoever
wlthholdeth the hireling's wages, is as if he
took away his soul (or life) from him; for it is
written. Unto it he lifteth up his soul: and he
transgresseth against four prohibitions, and
one commandment; against. Thou shalt not
fraudulently oppress; and against, Thou shalt
not rob; and against, The hiieling's work (or
wage) shall not abide all night with thee; and
against. The sun shall not go down upon it ;
and. In his day thou shalt give his hire."
Maim, treat, of Hiring, chap. xi. sect. 2. A
SIN,] That is, a great iniquity which God
will punish: for though he cry not, yet is it a
sin; but the cry of the poor hasteth God's
judgment; as on the contrary, the blessing of
the poor procureth a good reward from the
Lord, ver. 13. According to this phrase it
said, ' The wicked thought of foolishness
(that is, of the fool) is sin,' Prov. xxiv. 9.
that is, damnable, and to be punished of God.
So in James iv. 17; John xv. 22, 24; ix.
41. And in 1 Kings i. 21, ' I and my son
Solomon shall be sinners,' that is, punished
as malefactors. Accordingly God threateneth
to ' come near to them in judgment, and to
be a swift witness against those that fraudu-
lently oppress the hireling in his wages,' Mai.
iii. 5.
Ver. 16. — For the children,] Heh.for
the sons. This law concerneth the magis-
trate=, who should net kill the children for the
parents, or parents for the children, no not in
case of treason, as king ' Amaziah slew his
servants which had slain the king his father,
but the sons of them that slew him, he put
not to death, according to this law of Moses,'
2 Kings xiv. 5, C ; 2 Chron. xxv. 4. And
God himself professeth so to deal, saying,
'The son shall not bear the iniquity (that is,
the punishment) of the father, neither shall
the father bear the iniquity of the son, &c.
the wickedness of the wicked shall be upon
him,' Ezek. xviii. 20. The Chald. para-
phrast here translateth, by the mouth of the
sons ; and so after, hy the mouth of the fa-
thers ; meaning that they should not die by
their testimony. And so the Hebs. gather
from this law, saying, " Near kinsfolk are
not fit to be witnesses by the law, as it is
written, ' The fathers shall not be put to death
for the sons,' &c. We have been taught, that
in this general prohibition is comprised, that
the fathers be not put to death by the mouth
of the sons, nor the sons by the mouth of the
fathers: and the same right is for other near
of kin." Maim. torn. 4, treat, d Witnesses,
chap. xiii. sect. I. But the first interpretation
is most proper and certain. Not be put to
death,] Soitisalsoalleged in 2 Kings xiv. 6,
but in 2 Chron. xxv. 4, it is, ' they shall not
die.' The one openeth the other; and 'to
die,' is often used for, ' to be put to death,'
as Num. xxxv. 12, 30; Deut. xvii. 12;
xviii. 20: xxii. 22, 25. In his sin,] And
for his sin ; for so the Heb. in often noteth
the cause: see Deut. ix. 4.
Ver. 17. — Not wrest,] Or, not pervert,
decline, or turn aside. This is forbidden in
all judgment generally, Exod. xxiii. 2,
Deut. xvi. 19, specially concerning the poor,
Exod. xxiii. 6, more specially here concerning
' the stranger and fatherless:' against such as
thus wrest judgment, the Lord will come
near to judgment, and be a swift witness
against them, Mai. iii. 5. The Hebs. say,
" Whosoever wresteth the judgment of any
one of Israel, transgresseth against one pro-
328
DEUTERONOMY.
that tliou wast a servant in Egypt, and Jehovah thy God redeemed
thee thence, tlierefore I command thee to do this thing.
'* When thou reapest thine harvest in thy field, and hast forgot
a sheaf in the field, thou shalt not return to take it; it shall be for
the stranger, for the fatlierless, and for the widow, that Jehovah
hibition, viz. 'Ye shall not do unrighteous-
ness in judgment,' Lev. xix. 15. And if it be
of a stranger, he transgresseth against two pro-
hibitions, Deut. xiv. 17, and if it be of the
fatherless, he transgresseth against three pro-
hibitions, Deut. xxiv. 17." INIaim. in San-
hedrin, chap. xx. sect. 12. Nor of the
FATHERLESS.] The word nor, or and, is sup-
plied also by the Gr. version, and so is often
to be understood, as two three eunuchs, 2
Kings ix. 32, for two or three; so to-morrow,
the third day, for, or the third day, 1 Sam.
XX. 12, 'Like a crane, a swallow,' that is,
'or a swallow,' Is. xxxviii. 14, and sundry
the like. The Holy Spirit sometimes snppli-
etn the defect, as is noted on Exod. xxii. 30.
In the Gr. here is added, and of the widow;
so in Deut. xxvii. 19, 'Cursed be he that
wresteth the judgment of the stranger, fa-
therless, and widow; and all the people shall
say. Amen.' Garment of the widow,]
Or any other thing of hers that she hath need
of; the garment is named but for an instance ;
as in Job xxiv. 3, there is mentioned 'the
widow's ox." The Hebs. have this general
canon; "A widow, whether she be poor or
rich, they may take no pawn of her, neither
at tlie time when they lend unto her, nor at
any other time, neither by the commandment
of the Synedrion, Deut. xxiv. 17, and if any
take her pledge, they force him to restore it.
If the pawn be lost or burnt before he restore
it, he is to be beaten." Maim, treat, of the
Lender and Borrower, chap. iii. sect. 1.
Ver. 19. — Ueapest thine harvest,]
This is an addition to the law in Lev. xix.
3; there, a corner of the field, and the
gleanings, were commanded to be left for the
poor; and here the forgotten sheaf. These
tliree were due to the poor out of every corn
field in Israel. And the Hebs. say, this law
of the forgotten sheaf extended also to the
vineyard, and other fruit trees, where what-
soever was forgotten, might not be taken
again by the owner; see the annot. on Lev.
xix. 10. Hast forgot,] This the Hebs.
understand as spoken both to the owner, and
to his labourers; that it is not a "forgotten
sheaf" till all have forgotten it. But so as
that they all be in the field; for if the owner
be in the city, and speaketh of the sheaf in the
field, which he thinketh his workmen will
forget, and they do forget it, this (notwith-
standing his remembrance of it) is a forgotten
sheaf. Two sheafs asunder one from another
are (counted as) forgotten ; but three, (or more)
are not. So for other things; as two vines,
or other trees, standing asunder one from an-
other, are as forgotten, but not more. A tree
that is forgotten among the trees, though it
have many pecks of fruit upon it, yet is
counted as forgotten. Finally, among many
other like cautions, they say; " What is for-
gotten among the sheaves? All that he cannot
stretch out his hand and take it;" [that is, if
it be further than he can reach from the place
where he standeth.J Maim. torn. 3, in
Mattanoth gnanijim, chap. v. " And as it is
for the sheaves, so for the standing corn; if a
man forget some of the standing corn, and
reap it not, it is for the poor." Maim, ibid.,
chap. 1. sect, 6. For thb stranger,] In
Gr., the proselyte, one joined to the church
of Israel ; to such these gifts peculiarly be-
longed, and to other poor; see the annot. on
Lev. xix. 10. And as forgetting often sig-
nifieth a neglect, or passing over of a thing,
so iu this case; and a man might purposely
pass over a sheaf and leave it as forgotten,
for the poor, as Boaz did for the stranger
Ruth, saying to his harvest-men, ' Let fall
some of the sheaves for her; and let it lie
that she may gather it up,' Ruth ii. 16. Or,
if a man did it not purposely but unawares,
yet was he to consider herein the providence
of God, which caused him to forget or pass
over a sheaf, i'or the poor's sake; for as the
ostrich is said to ' forget her eggs which she
leaveth in the earth, because God hath de-
prived her of wisdom,' &c. Job xxxix. 15,
17, so in this case of the sheaf, that the poor
also might have occasion to mind the provi-
dence and love of God towards them, in this
relief. In all the work,] Or, in every
work ; the Gr. sailh, in all the works. This
promise of blessing is to encourage them in
well doing, for which they should not lose
their reward ; for that which is done unto the
poor Christian, is done unto Christ himself,
Matt. XXV. 40, and, ' He that is gracious unto
the poor, lendeth unto the Lord ; and that
which he hath given will he pay him again,'
Prov. xix. 17. So Boaz for his kindness unto
Ruth, (whom afterwards he took to wife) had
a son of her (as a blessing of God) Obed, the
grandfather of David the king, Ruth iv.
CHx\P. XXV.
329
thy God may bless thee in all the work of thine hands. '" When
thou beatest thine olive tree, thou shalt not go over the boughs
after tli^e ; it shall be for the stranger, for the fatherless, and for
the widow. ^' When thou gatherest the grapes of thy vineyard,
thou shalt not gather the single grapes after thee ; it shall be for
tJie stranger, for the fatlierless, and for the widow. ^ And thou
shalt remember that thou wast a servant in the land of Egypt,
therefore I command thee to do this thing.
Ver. 20.— Beatest,] Tnat is, as the Gr.
translateth, gatherest the olives. The same
is to be understood of all other trees of fruit
which they gathered. Not go over the
BOUGHS. j In Gr. , thou shalt 7iot return to
gather the ('olives^ after thee : in Chaid., thoti
shalt not take away after thee. It is the same
law for trees, which was before for corn, that
what was forgotten or past over at first, should
not after be gathered, but left for the poor.
*' As that which is forgotten in the revenues
of the field, and the like, so that which is for-
gotten in all trees (is for the poor) as Deut.
xxiv. 20, ' When thou beatest thine olive
tree,' &c. And the same law is for other
trees. So there are two gifts for the poor
from the trees, that which is forgotten and
the corner, Lev. xix." Maim, in Mattanoth
gnanijim, chap. i. sect. 6, 7.
Ver. 21. — Not gather the single
GRAPES,] Or, not glean, and properly the
grapes which grow not in clusters, as is noted
on Lev. xix. 10, which law is here repeated:
and by saying, ' after thee,' he seemeth to
teach the same for the vine, which he taught
for the corn and other trees, that all forgottea
grapes should be for the poor. So the Hebs.
observe, that there are " four gifts for the poor
in the vineyard ; the grapes that are broken off,
and the single grapes, and the corner, and
that which is forgotten." Maim, in Matta-
noth gnam., chap. i. sect. 7.
CHAP. XXV.
1 . God commandeth just judgment towards all. 2. To heat such as
deserve it, hut not with more than forty stripes. 4. Not to muzzle the
ox when he treadeth out the corn. 5. Of raising seed unto a hrotJier
deceased without issue. 7. What was to he done unto the man that
would not raise up seed unto his brother. 11. The immodest woman
must have her hand cut off. 13. Against unjust weights and measures.
17. The memorij of AmaleTc, for cruelty to Israel, is to he hlotted out
from under heaven.
^ If there be a controversy between men, and they come near
unto judgment, and they judge them; then they shall justify the
just, and condemn for wicked the wicked. ^ And it shall be, if the
Ver. 1 — A controversy,] A plea, or
strife ; in Gr. a contradiction. And they,]
Or, that they (the judges) may judge them.
And this law concerneth all courts, the high-
est of seventy-one judges, the court of twen-
ty-three, and the court of three ; the lowest
of which judged inferior causes and money
matters, and had authority to beat malefac-
tors, but not to put to death. Justify,]
That is, pronounce Just, and so absolve or
acquit in judgment. Condemn for wick-
Eo,] Or, pronounce wicked, a^nd so condemn
in judgment; as th6 Gr. translateth it, con-
demn. This is contrary to the former, and
Vol. II. 2
so the apostle opposeth them, saying, ' It is
God that justifieth, who is he that condemn-
eth ?' Rom. viii. 33, 34. This law is per-
petual, the transgression whereof is a great
sin ; for, ' he that justifieth the wicked, and
he that condemneth the just, even they both
are an abomination to the Lord,' Prov. xvii.
15.
Ver. 2. — Worthy to be beaten,] Heb.
a son of beating, which the Gr. translateth,
worthy of stripes ; and the Chald. a son
guilty of, or worthy to be beaten. So ' the
son (or child) of hell,' Matt, xxiii. 15; is one
worthy of hell-fire ; the ' son of death,' in 1
r
330
DEUTERONOMY.
wicked be wortliy to be beaten ; that the judge shall cause him to lie
down, and to be beaten before his face, according to his wickedness, by
Sam. XX. 31 ; is one that was worthy of
death, and therefore should be killed: and in
the goFpel, ' if tlie son of peace be there, (in
tlie house,) Luke x. 6 ; which another evan-
gelist explaineth thus, ' If the house be
worthy,' Matt. x. 13. Now who they were that
deserved beating, are by the Hebs. showed
thus, "he that transgresseth against a prohi-
bition, whereby the contrary commandment
to be done, is broken oil', and they warned
him of it, and said unto him. Do not this
thing, for if thou doest it, and keepest not
that which is commanded concerning it, thou
shalt be beaten, and he transgresseth and
keepeth not the commandment, lo, he is to
be beaten." ^\s.\m, \n Sanhedrin, chap. xvi.
sect. 4. More particularly, " these are to
be beaten, whosoever transgresseth against a
prohibition, for which he deserveth to be cut
off, but is not to be put to death by the Sy-
nedrion, as he that eateth fat, or blood, or
leaven at the passover. Likewise, whoso-
ever transgresseth against a prohibition for
which they are guilty of death by the hand of
God: as he that eateth of fruits, before the
first-fruits, tithes, &c., be paid; and a priest
that is unclean, and eateth of the heave-of-
fering which is clean. Likewise, whoso
transgresseth against a prohibition, wherein
there is an act (or work:) as he that boileth
a kid in his mother's milk, [which the Hebs.
understand of eating flesh with milk ;] or
that weareth linsey woolsey. But a prohi-
bition wherein is no act, as to walk as a tale-
bearer, to revenge or bear grudge, or receive
a false report, &c., for such he is not beaten,
[nor for any other wherein there is an act,
some few excepted.] Every prohibition, for
which they are to be put to death by the ma-
gistrate, as adultery, working on the sabbath,
&c., they are not beaten therefore. So
every prohibition, for which they are to make
satisfaction, as robbery, theft, &c., they are
not beaten for it. And every prohibition,
whereby the (contrary) commandment is
broken off, as, ' thou shalt not take the dam
with the young,' (Deut. xxii. 6 ;) ' thou
shalt not wholly rid the corner of thy field,'
(Lev. xix. 9 ;) &c., they are not beaten for
it, unless they keep not the commanded
thing concerning them, [that is, unless they
omit the letting of the dam go, Deut. xxii.
7 ; and the leaving of the corner for the poor.
Lev. xix. 10 ;] And for a prohibition (im-
plied) in the generals, they are not beaten:
but all other prohibitions which are in the
law, they are to be beaten for doing them.
What is that prohibition (comprised) in the
generals ? It is one prohibition which gene-
rally corapriseth many things, as, ye shall
not eat with the blood, (Lev. xix. 26.) And
so when it is said, do not such a thing, and
such a thing, forasmuch as there is not a par-
ticular prohibition set before every one of
them he is not to be beaten for every one of
them, unless they be divided in other prohi-
bitions, or said by word of mouth that they
are divided. As where it is said, Eat not of
it raw or sodden, (Exod. xii. 9;) he is not
beaten (for eating of it raw and sodden) twice,
but once. Of the first-fruits he saith, ' ye
shall not eat bread, and parched corn, and
green ears,' (Lev. xxiii. 14;) a man for eat-
ing these three is to be beaten thrice ; by
word of mouth we have been taught, that
these are divided (or several.) It is said (in
Deut. xviii. 10,) let there not be found in
thee any that maketh his son or his daughter
to pass through the fire ; a diviner of divina-
tions, an observer of times: although all these
things be comprehended generally in one
prohibition, yet are they divided in other
prohibition?, as (in Lev. xix. 26 ;) ye shall
not observe fortunes, and ye shall not observe
times: to teach, that every one of these is a
prohibition by itself several; and so all other
of like sort." Maim, in Sanhedrin, chap,
xviii. sect. 1 — 3. Finally, they say, " all
prohibitions, for which cutting off is due,
but not death by the magistrate, for which
men are to be beaten, are one and twenty.
All for which death is due by the hand of
God, which are prohibitions wherein an act
is, for which men are to be beaten, are eigh-
teen. All prohibitions in the law, for which
there is neither cutting ofl' due, nor death
by the magistrate, for which men are to be
beaten, are an hundred sixty and eight. So
there are found in all which are to be beaten,
two hundred and seven." Maim. ibid,
chap. xix. All which are there particularly
related, b\it would be too long here to repeat.
The judge,] That is, the judges, as theGr.
translatelh: for one judge sat not alone to
judge controversies. Neither was any man
to be beaten without witnesses of his crime.
" No man is to be beaten but by witnesses
and evidence, and they are to examine the
witnesses by inquiry and diligent search, even
as they do in judgments of life and death."
Maim, in Sanhedrin, chap. xvi. sect. 4.
Cause him to lie down,] Or, to be laid
down, and bound fast: the manner is said to
be thus ; " both his hands are fast bound unto
a post, this way and that way, and the mi-
nister of the congregation [the executioner^
CHAP. XXV.
331
a number. * Forty (stripes) he may smite him ; he shall not add
more, lest if he add to smite him above these with many stripes,
then thy brother be vile in thine eyes.
taketh hold on his garments, if they rend
they rend, or if they seam-rend they seam-
rend, until he make bare down to his heart,
for he is not to beat him upon his clothes.
And he that is beaten neither standeth nor
sittelh, but boweth down." Maim, in San.
kedrin, chap. xvi. sect. 8, 10. To be beat-
en,] Or smitten j in Gr. scourged. The
Hebs. say, " there was a stone laid behind
him, on wiiichthe minister that did beat him
stood, who had in his hand a scourge of a
bull's hide, doubled to two, and two to four;
and two scourges (or thongs) of an ass's hide,
that slided up and down in it : and the
breadth of the scourge was an hand-breadth,
and the length so as it might reach to the
fore-part of his belly ; and the handle of the
scourge was an hand -breadth long. He that
did beat him, lifted up the scourge with both
his hands, and smote him with one hand,
with all his might," &c. Maim, in Sanhe-
drin, chap. xvi. sect. 8. Before his face,]
The Gr. translateth, before them, meaning
the judges, who were to see him beaten.
And they say, that "the greatest of the
judges read all the while that he was in
beating, (that in Deut. xxviii. 58, &c,) ' If
thou wilt not observe to do all the words of
this law, &c., then the Lord will make thy
plagues wonderful, &c. And the second of
the judges counted, (thenumberof thestrokes)
and the third said unto the minister, Smite:
all the while that he smote, he did smite at
his bidding." Maim. ibid. chap. xvi. sect.
11. According TO nis wickedness,] Or,
as the Chald. interprettth it, according to the
sufficiency/ (the proportion) of his sin : but
the Gr. saith, accordinff to his impiety. So
that the judges might moderate his blows,
according to the nature of his trespass, and
the man's ability to bear the stripes; but they
might not exceed the number set here of
God. " They may not add more than forty,
though he be as strong and lusty as Samson:
but they may abate from him that is weak,
&c. If they have judged him to have forty
stripes, and after that they have begun to beat
him, they see him to be weak, and say, He
cannot bear more than these nine or twelve
stripes which he hath received, then he is
free. If they adjudged him to receive
twelve, and after that he is beaten, they see
him strong and able to bear more, he is ires
notwithstanding, and may not be beaten with
more than they adjudged him. Whoso de-
serveth many beatings, for many transgres-
sions that he hath done, or for one that de-
servtth many, if they adjudge him one
measure (or judgment) he is beaten and dis-
charged ; if not, they beat him, and he heal-
eth himself, and then they beat him again.
Whoso is beaten by the magistrates for a sin
which deserveth cutting off, and is beaten the
second time for the same sin; as he that
eateth fat, (Lev. vii. 25,) and is beaten for it,
and eateth fat the second time, and is beaten
for it; if he eat it the third time, they beat
him not, but put him into little-ease, a nar-
row place as high as himself, wherein he can-
not lie down; and they give him the bread
of distress, and water of affliction, till his
bowels be shrunk, and he be sick: and after-
ward they feed him with barley till his belly
burst." Maim, in Sanhedrin, chap. xvii.
sect. 1, 2, 3, and chap, xviii. sect. 4. By a
number,] That is, by a certain number, de-
termined by the judges.
Ver. 3. — Forty stripes,] This number
forty the scripture useth sundry times in
cases of humiliation, affliction, and punish-
ment: as Moses twice humbled himself in
fasting and prayer forty days and forty nights,
Deut. ix. 9, ] 8, Elias fasted forty days, 1
Kings xix. 8, and our Saviour, Matt. iv. 2.
Forty years Israel was afflicted in the wilder-
ness for their sins. Num. xiv. 33, 34, and
forty years Egypt was desolate for treacherous
dealing with Israel, Ezek. xxix. 11 — 13.
Forty days every woman was in purification
from her uncleanness, for a man child that
she bare, and twice forty days for a woman-
child, Lev. xii. 4, 5. Forty days and forty
nights it rained at Noah's flood. Gen. vii. 12.
Forty days did Ezekiel bear the iniquity of
the house of Judah, Ezek. iv. 6. ' Jod;is
preached. Yet forty days and Nineveh shail
be overthrown,' Jon. iii. 4. Forty years'
space the Canaanites had to repent, after Is-
rael came out of Egypt, and wandered so
many years in the wilderness, Num. xiv. 33.
And thrice forty years the old world had
Noah preaching unto them repentance. Gen.
vi. 3. It was fojty days ere Christ ascended
into heaven, after his resurrection. Acts. i.
3 — 9. And foity years' space of repentance
he gave unto the Jews, from the time that
they killed him, before he destroyed their city
and temple, by the Romans. By the Hebs.
this law is expounded thus, " How many
stripes do they beat (an ofli^nder) with? with
forty lacking one: as it is written, (Deut.
XXV. 2, 3,) by number forty, that is, the num.
332
DEUTERONOMY
^ Thou shalt not muzzle the ox, when lie treadeth out the corn.
* If brethren dwell together, and one of them die, and have no
ber which is next to forty. Thalmud Bab.
in Maccoth, cliap. iii. This their uuder-
staiidifjg is very ancient, for so they practised
in the apostles' days; as Paul testifieth, ' Of
the Jews five times received 1 forty (stripes)
save one,' 2 Cor. xi. 24. But their reason
which they give is not solid: as when tiiey
say, " If it had been written, ♦ Forty in num-
ber,* I would say it were full forty: but be-
ing written, in number forty, it meaneth the
number which reckoneth forty next after it,
that is, thirty-nine. By this exposition they
confound the verses, and take away the dis-
tinction. I think rather this custom was
taken up, by reason of the manner of
their beating fore spoken of, which was with
a scourge that had three cords, so that every
stroke was counted for three stripes, and then
they could not give even forty, but either
thirty-nine, or forty-two, whicli was above the
number set of God. And hereof they write
thus; " Wlien they judge (or condemn) a
sinner to so many (stripes) as he can bear,
they judge not but by strokes that are fit to
be trebled, [that is, to give three stripes at
one stroke by reason of the three cords.] If
they judge that he can bear twenty, they do
not say he shall be beaten with one and
twenty ; to the end that they may treble (the
stripes) but they give him eighteen." Maim.
in Sanhedrin, chap. xvii. sect. 2. Thus he
that was able to bear twenty stripes, had but
eighteen ; the executioner smote him but six
times, for if he had smitten him the seventh,
they were counted one and twenty stripes,
which was above the number adjudged: so he
that was adjudged to forty was smitten thirteen
times, which being counted one for three,
make thirty.nine. And so R. Bechaias
writing hereof, saith; "The strokes are
trebled (that is, every one is three) and three
times thirteen are nine and thirty. He may
SMITE, J In Gr., they may scourge, (or shall
scourge) implying all the judges with the
executioner: so after, and they shall not
add. Not add,] Not exceed the number
set of God. The Hebs. say, If he that is
beaten, " die under the hand of the execu-
tioner, he is free; but if he add one stripe
more to the measure, and he die, then the
executioner i; banisheii for it. If he die not,
yet he traiisi;re3seth against this prohibition:
and so for all other that smite their neigh-
bours. For if when the law giveth leave to
smite, the Scripture commandeth not to
^mite a man (more than the appointed mea-
sure for his wickedness, much more any
vther man. Therefore whoso smiteth his
Mbighbour, thougii he smite a servant with a
stroke, for which there is not due a farthing
recompence, he is to be beaten : but if there
be recompence to be made for it by money,
no man payeth, and is beaten also." Maim,
in Sanhedrin, chap. xvi. sect. 12. With
MANY STRIPES,] Or, with any more stripes:
Heb. with much smiting. Thy brother
BE VILE,] Oi , be contemptible. By this God
teacheth to hate and despise the sin, not the
sinner, who is by this chastisement to be
amended: as the power which the Lord hath
given, is ' to edification, and not to destruc-
tion,' 2 Cor. xiii. 10. This ' vileuess or ig-
nominy is opposed to glory or honour,' Is.
xvi. 14. Tlie Gr. translateth it, Aschemon-
esi, that is, be ignaninious, or behave him-
self unseemly : which word Paul useth when
he saith, '' Love doth not behave itself un-
seemly,' or is not ignominious, or contume-
lious, 1 Cor. xiii. 5. From this the Hebs.
teach, that "whosoever hath sinned and is ■
beaten, he returneth to his dignity, because
it is said, ' Then thy brother be vile in thine
eyes; after he is beaten, lo he is thyhrothe"-.
And all that deserve cutting off, when thev
are beaten, are free from cuttir.g off. The
high priest when he sinneth, is beaten bv
three, as all other of the people, and return-
eth to his highness (or dignity:) but the chief
of the session, when he sinneth, they beat
him, and he returneth not to his first estate;
yea, he returneth not to be as one of the rest
of the Synedrion, for they ascend in holiness,
and descend not." Maim, in Sanhedrin,
chap. xvii. sect. 7 — 9.
Ver. 4. — The ox,] Or the ass, or any
other beast: the ox is named hut for an in-
stance. And if the beast may not be muz-
zled, that is, have his mouth tied up (as the
Ciiald. translateth) but is to eat that wherein
he worketh, how much more men. Hereupon
the apostle saith, ' Doth -God take care for
oxen? or saith he it altogether for our sakes?
For our sakes no doubt this is written, that
he that ploweth should plow in hope; and he
that thresheth in hope, should be partaker of
his hope,' 1 Cor. ix. 9, 10. See also the
notes on Deut. xxii. 10. When he tread-
eth,] Or, in his treadi7ig or threshing;
which the Gr. (followed also by the apostle)
translateth, treading or threshing. They
used in Israel to thresh their corn, not only
with flails as we do, but with the feet of beasts
they trod it out, Hos. x. 11, and sometimes
with cart-wheels, as Is. xxviii. 27, 2S. So
they were wont in other nations, as the Ro-
mans did beat out their corn with staves, or
CHAP. XXV.
333
son, the wife of the dead shall not be to one without, to a man that
is a stranger, Iier husband's brother sliall go in unto her, and take
her to him to wife, and do the duty of an liusband's brother unto
tread it out with cattle. Columel. de rust,
lib. 2, cap. 21. Spiritually this signified the
labour of the ministers of the word, preparing
the bread of life for the soul, as the apostle
showeth, saying, ' Let the elders that rule
well, be counted worthy of double honour,
especially they who labour in the word and
doctrine: for the Scripture saith, ' Thou shall
not muzzle the ox that treadeth out the corn,'
1 Tim. V. 17, 18, and to this the proverb
agreeth, ' Where no oxen are, the crib is
clean (or empty),' Prov. xiv. 4. Touching
this law, the Hebs. write thus ; " A beast is
to eat all the while that it worketh in things
that grow out of the ground, whether they be
yet upon the ground, or pulled up : he is also
to eat of the burdens that are upon his back,
&c. whosoever restraineth a beast from eating,
in the time of his working, he is to be beaten,
Deut. XXV. 4, whether it be an ox, or other
kind of beast, unclean or clean, and whether
he tread out the corn, or do any other work
in that which groweth out of the ground ; and
it is uot said, the ox when he treadeth, but
for an instance. And whether he muzzle
him at the time of his work, or before the
time, and then doth work with him; yea,
though he muzzle him by voice, [that is,
frayeth him by his voice from eating] he is to
be beaten. If he hire a beast, and muzzle
him, and treadeth out corn with him, he is
both beaten, and payeth to the owner thereof
four kabs for a bullock, and three kabs for an
ass. [A kab was a measure that held as
much as twenty-four eggs.] If an Israelite
tread out corn with the bullock of an heathen,
(and muzzle it) he transgresseth against this
law, 'Thou shalt not muzzle:' but if an
heathen tread with an Israelite's bullock, he
transgresseth not :['for what things soever the
law saith, it saith to them that are under the
law, Rom. iii. 19.] If he muzzle him not, but
put a prick in his mouth, that he cannot eat,
or cause a lion to lie thereby [to fray him
from eating] or layeth the (bullock's) calf
without [to keep her fiom eating] or that the
beast is athirst, and he giveth it no drink, or
spread a skin upon the corn that he may not
eat; all these and other the like are unlawful,
though he is not beaten [for doing them,"] &c.
Maim. tom. 4, treat, of Hired things, chap,
xiii. sect. 1 — 3.
Ver. 5.— If brethren dwell to-
gether,] This law is first to be understood of
natural and next brethren (the Hebs. restrain
it to Israelites, and brethren by the father's
side only ;) and secondly, if there be no bre-
thren, the next kinsman (for all kinsmen are
in the Sciipture phrase brethren) is to do
the duty here required, as the example of
Boaz and Ruth showeth, Ruth iii. iv. And
their dwelling together seemeth to denote
their single state of life, whilst they abode
in their father's house; as there is an ex-
ample of Er, Onan, and Selah, in Judah's
family, where before Moses' time this law was
practised, Gen. xxxviii. 7, &c. One of
THEM DIE,] One is often used for the first,
as in Gen. i. 5; viii. 5. So some understand
this law to be for the first-born of the brethren
only: others take it generally for any one of
them ; and thus the Hebs. take it in the lar-
gest sense. " It is commanded by the law,
that a man should take the wife of his bro-
ther by the father's side, whether of such as
be married or betrothed, if he die without
seed, Deut. xxv. 5. Brethren by the mo-
ther's side (only) are not counted for brethren,
in the case of inheritance, or of taking the
brother's wife, and putting ofi" (the shoe) but
are as if they were none: for there is no
brotherhood but by the father's side. Strangers
that are become proselytes, and servants
which have their freedom, have no brother-
hood at all, but are as strangers one to an-
other," &c. Maim. tom. 2, in Jibbmn, (or
treat, of taking the Brother's wife,) chap, i,
sect. 1, 7, 8. So in the gospel this case is
propounded to our Saviour in general terms,
Moses said, ' if any (man) die,' Matt. xxii.
24, or ' if any (man's) brother die,' Mark xii.
19, Luke XX. 28, that it seemeth even then,
this was not thought to intend the first-born
only. Have no son,] Heb., no son to him,
that is, no child: for son, the Gr. tianslateili
seed which comprehendeth son or daughter:
so in the gospel it is translated, ' having no
children,' Matt. xxii. 24, or, 'he die child-
less,' Luke XX. 28, and in Matt. xxii. 25, it
is said, ' having no seed.' Tlius the Hebs.
expound it, " That which is said in the law,
'And have no son;' whether it be son or
daughter, or seed of son, or seed of daughter,
&c. if he have seed by that wife, or by an-
other, he freeth his wife from unloosing the
shoe, or marrying his brother: yea, though
he have a seed which is a bastard, &c. But
if he have a son by a bond- woman, or by an
alien, he freeth not his wife: for the seed that
cometh of a bond-woman, are servants, Exod.
xxi. 4, and they which come of infidels are
infidels, aud are as none; for of the heathen
334
DEUTERONOMY.
lier. ® And it sliall be, that the first-born which she beareth, shall
stand up in the name of his brother, which is dead, that his name
be not blotted out of Israel. ^ And if the man like not to take
his brother's wife, then let his brother's wife go up to the gate, unto
the elders and say. My husband's brother refuseth to raise up unto
his brother a name in Israel ; he is not willing to do the duty of an
he saith, ' He will turn away thy son from
after me,' Deut. vii. 4, he turneth him away
from beingcounted of the church. And though
his son by the bond-woman be made free, or
his son by the alien be become a proselyte, yet
are they as other strangers, and freed (ser-
vants) and do not discharge his wife, &c.
Whoso dieth, and leaveth his wife with child,
if she have an untimely birth after his death,
she is to mary her husband's brother : but if
she bring it forth, and the child cometh out
alive into the air of the world, although it
die in the hour that it is born, lo his mother
is discharged from pulling off' the shoe, or
marrying her husband's brother." Maim, in
Jibbum, chap. i. sect. 3 — 5, A stranger,]
That is, of another family in Israel, as the
Gr. translateth it, a Jitan not near, that is,
not near of kin. The Hebs. say, '' If she be
married to another, and he lie with her before
she be married to herhusband's brother, or have
pulled off his shoe, he and she are to beaten,
and she is to go out by (bill of divorce.)"
Maim, in Jibbum, chap. ii. sect. 18. Her
husband's brother,] Or next nearest kins-
man, as in Ruth's case, Ruth iii. Here they
say, " Whoso dieth and leaveth many bre-
thren, it is commanded that the eldest marry
his brother's wife, or pull off his shoe. If the
eldest will not, they turn to all the other bre-
thren: if they will not, they turn again to
the eldest and say , Upon thee the commandment
(lieth) either to put ofl' (the shoe^ or to marry
thy brother's wife: and they cannot compel
the husband's brother to marry her, but they
may compel him to pull ofl' (the shoe). If
the eldest brotlier he gone into another coun-
tiy, his younger brother may not say, the
commandment lieth upon my elder brother,
wait for him till he come: but they say to
this, that he may now marry, or pull ofl" (the
shoe)." Maim, in Jibbum, chap. ii. sect.
C — 9. Go IN UNTO HER,] Into the chamber,
as Judges xv. 1, that is, to take her to wife.
The Hebs. think this might not be done " till
they had waited ninety days " after her hus-
band's death, which was to see whether she
was with child or nut: and such was the cus-
tom for all other women that were widows ;
they married not till after three months."
Maim, in Jibbum, chap. i. sect. 19. This
seemeth necessary in this case, for if she
were with child, and brought it forth alive, it
was not lawful for her brother-in-law to have
her. Lev. xviii. 16.
Ver. 6. — Stand up in the name of his
BROTHER,] That is, be counted and called
the seed of the dead man, not of the living:
and for this cause Onan sinned in not per-
forming this duty, because ' he knew that the
seed should not be his,' Gen. xxxviii. 9.
Thus Obed, whom Buaz begat of Ruth, is
said to be the ' son of Naomi,' Ruth iv. 17.
And as he did this for his dead brother, so by
the Hebs. " Whoso married his brother's
wife, he was the heir of all his brother's goods."
Maim. tom. 4, treat, of Inheritances, chap,
iii. sect. 7. His name be not blotted
OUT,] Or, not wiped out; for that was ao
heavy judgment in Israel, Deut. ix. 14 ; xxix.
20; Ps. cix. 13. Therefore to comfort the
godly eunuchs, the Lord promiseth to give
them ' a name better than of sons and of
daughters,' Is. Ivi. 5. And this showeth the
reason of this law, that God would have bre-
thren show mercy one to another, both • to
the living, and to the dead,' as Ruth ii. 20,
that widows should not be left comfortless, and
that families should not be cut off from their
inheritances in Canaan, (which were figures
of a better and heavenly heritage, as is show-
ed on Gen. xii. 5,) but that ' the name of the
dead might be raised up upon their inheri-
tances,' Ruth iv. 5, 10. And as Christ
himself came according to the flesh, after
this manner of kindness showed by Boaz to his
grandfather; so unto him, and his church,
may the truth of this shadow and legal ordi-
jiance be applied. For the church of Israel
was his wife, Hosea ii. who bare him no chil-
dren by the law, Rom. vii. 10, 11. But
the apostles (his brethren, John xx. 17,) by
the immortal seed of the gospel, begat chil-
dren unto him, both of the Jews and Gen-
tiles, I Cor. iv. 15; Gal. iv. 19; 1 Pet. i.
23, not that they should be called by any man's
name, 1 Cor. i. 12, 13, but to carry the name
of Christ, whose name shall be for ever, and con-
tinued as long as the sun; in whom all nations
shall bless themselves: and blessed be the
name of his glory for ever, Ps. Ixxii. 17, 19.
Ver. 7. — Like not,] Or be not wil/ing,
have 710 delight or pleasure : so in ver. 8.
Though God would have brethren perform
the foresaid duty, yet if their aflectioiis were
contrary, he forced them not hereunto, lest
CHAP. XXV
J35
luisbaiid's brother unto me. « And the elders of liis city shall call
him and speak nnto him : and if he stand and say, I like not
to take her, ° Then shall his brother's wife come near unto him in
the eyes of the elders, and she shall pull off his shoe from off his
foot, and shall spit in his face : and she shall answer and say. So
shall it be done unto the man which will not build up his brother's
worse evils should grow in families, through
want of love, which is the bond of perfect-
iiess. But what if tiie woman herself were
not willing? For this God giveth no express
law: but by the Hebs. opinion, if she were
fit to marry him, and would not, she was
judged ' as a woman rebellious against her
hu-band, and was put away without a dowry,
which all other widows had. If her hus-
iiand's brethren were many, and the eldest re-
quired her, and she were not willing thereto,
but would have another brother, they heark-
ened not unto her, for the commandment is,
that the eldest should have his brother's wife."
Maim, in Jibbum, chap. ii. sect. 10. To
THE GATE,] \\'here the judges used to sit:
so the Chald. explaineth it, to t/ie gate of the
judgment-hall (court J before the elders : see
Ruth iv. 1, 2, &c.
Ver. 8. — And speak onto him,] "The
brother's wife goeth after her husband's bro-
ther, in the place where he is, and cometh to
the judges: and they call him, and give him
counsel, such as is meet for him and her. If
it be good to marry, they counsel him to
marry her: and if it be good to put ofl' the
shoe, as if she be very young, and he an old
man, or she an old woman, and he a young
man, they counsel him to put ofl" (the shoe).
And it is needful that the judges appoint a
certain place to sit in, and afterward she
uuUeth off" his shoe there before them," &c.
Maim, in Jibbum, chap. iv. sect. 1, 2.
"Ver. 9. — Pull off his shoe,] It is said
Ruth iv. 7, that " this was the manner in for-
mer time in Israel, concerning redeeming,
and concerning changing, for to confirm all
things; a man pulled off" his shoe, and gave it
to his neighbour, and this was a testimony
in Israel." So in that case it was a sign, that
the brother gave over his right in the woman,
and resigned her to any other. Sometime it
is a sign of ignominy. Is. xx. 2, 4, that also
is implied here, as the words following mani-
fest. The manner of performing this rite,
is said to be thus ; " They brought him a shoe
of leather, which had an heel, &c. and he put
it on his right foot, and tied the latchet
thereof upon his foot, and stood he and she in
the Synedrion (or court). And he setting
his foot upon the ground, and she sitting
down, stretched out her hand in the court,
and loosed the latchet of his shoe, and pulled
the shoe off" his foot, and cast it on the
ground. After this she stdod up, and spitted
on the ground before his face, with spittle
that might be seen of the judges, and it was
necessary that the judges should see the
spittle that came out of her month. And
afterwards she said, ' Thus shall it be done to
the man which will not buildup his brother's
house ; and his name shall be called in Israel,
the liouse of him that hath his shoe pulled
off';' all in the holy tongue. And all that
sat there answered after her, • He that hath
his shoe pulled off",' three times." Maim, in
Jibbum, chap. iv. sect. 6—8. Spiritually
this signified, that such as would not beget
children unto Christ, it should be declared of
them, that their feet are not shod * with the
preparation (or stability) of the gospel of
peace,' mentioned in Eph. vi. 15. Spit in
HIS FACE,] Or in his sight, as this phrase
is interpreted, Deut. iv. '67, or ' before him,'
as Deut. xi. 25. The Hebs. expound it of
spitting on the ground before him, as is be-
fore noted. And this spitting was a sign of
shame and ignominy, as Num. xii. 14; Is.
60. 6. Build up his brother's house,]
That is, beget seed for his brother: as Rachel
and Leah are said to ' build the house of Is-
rael,' by bearing children, Ruth iv. 11. See
the annots. on Gen. xvi. 2. The house of
him,] So there was a note of infamy not
upon himself only, but his house, his poster-
ity after him: whereby God showed how
much he disliked this his unkindness. And
concerning that nearest kinsman, which re-
fused to marry Ruth, ' lest he should mar his
own inheritance,' Ruth iv. 6, we may observe
how neither he nor his hath any name or
memorial in the book of God, though there
seemed to be just occasion to have named him,
Ruth iv. 1, &c. whereas Boaz who did the
duty, hath not only his genealogy rehearsed,
Ruth iv. IS — 22, but is in the roll of the
kindred of our Lord Jesus Christ, who came
of him according to the flesh, Matt. i. 1 — 5.
After all these rites were performed, th«
Hebs. do record, that the judges gave unto
the woman a bill subscribed with their names,
wherein they testified to all men, that such a
man and such a woman had on such a day
and year appeared before them, and done all
the things forementioned, according to the
law of Moses and Israel: which bill was a
380
DEUTERONOMY.
house. '" And his name shall be called in Israel, The house of him
that hath his shoe pulled off.
" Wlien men strive together, a man and his brother, and the wife
of the one draweth near for to deliver her Jiusband out of the hand
of him that smiteth liim, and putteth forth her hand, and taketli
hold by his secrets, '^ Then thou shalt cut off her hand, thine eye
shall not spare.
^^ Thou shalt not have in thy bag a stone and a stone, a great and
a small. " Thou shalt not have in thine house an ephah and an
ephah, a great and a small. '* A perfect stone and a just shalt
thou have, a perfect ephah and a just shalt thou have, that thy
days may be lengthened in the land which Jeliovah thy God giveth
testimonial of her full discharge from this
man, after which she was free to be married
to any other." Maim, in Jibbum, chap. iv.
sect. 29, 30.
Ver. 11. — When men strive,] Orjight,
as it were flying one upon another. And
HIS BROTHER,] That is, his neighbour ; bro-
ther is taken here in a large sense, as in
Exod. ii. 11, and in many other places. To
deliver her husband,] This tliough it was
lawful for her to do, and a fruit of her love;
yet God furbiddeth it to be done by any un-
lawful or immodest manner: for we may not
do evil that good may come, Rom. iii. 8.
Putteth forth her hand,] This notelh a
purposed act: for if she had done this una-
wares, the penalty following was not to be
inflicted upon her. So the Hebs. conc'lude
in tlie general for all men, " He that bringeth
shame (on his neighbour) is not guilty (of
punishment) for tlie sliame, unless he do it
purposely, as it is written, ' And she putteth
forth her hand :' but fi;e that doth shame to
his neighbour without intent, is free." Maim,
torn. 4, in Chobel, (or treat, of him that doth
hurt and damage,) chap. i. sect. iO. By
HIS SECRETS,] Or privities ; which in the
Heb. have their name of shame, " the shame-
full parts." From hence the Jews have a
general law, that men are to make satisfac-
tion for all manner of shame that they bring
upon their neighbour, as is noted on Exod.
xxi. 19. Their saying is, " He that hurteth
his neighbour, is bound to make him satisfac-
tion for five things, viz. the damage, and the
pain, and In's healing, and his resting, and
the shame; and these five things are recom-
pensed out of the best of his goods, &c. He
is bound to pay for the shame by itself, Deut.
XXV. 11, 12, under which law is generally
comprehended he that bringeth shame (upon
his neighbour)." Maim, in Chobel, chap. i.
sect. 1,
Vbr.
12.— Cui
OFF Hnn HAND,] The in-
strument wherewith she sinned: by it teach-
ing to cut oft' and abstain from such actions.
And this severe punishment God appointeth
for her immodest carriage.
Ver. 13. — A stone and a stone,] That
is, as the Gr. and Chald. translate, a weight
and a iveight ; meaning divers weiglits,
wheiewith to deceive in buying and selling,
called ' the bag of deceitful weights,' Mic. vi.
II. In Israel they used to have their
weights of stone, or the like: see the annot.
on Lev. xix. 36. So ' an heart and an
heart,' meaneth a double deceitful heart, 1
Cliron. xii. 33. This law forbiddeth not only
all unrighteousness in buying, selling, and
exchanging ; but all injustice in judgment.
Matt. vii. 1, 2, as God, blaming the judges,
saith, ' You weigh the violent wrong of your
hands in the earth,' Ps. Iviii. 3. The like
evil is to be avoided in handling the word of
God, that it be not ' deceitfully,' 2 Cor. iv.
2. So for measuring the ordinances of God
in his church, by the reed and line which he
hath given therefore, Ezek. xl. 3, 6 ; xliii.
10; Rev. xi. 1, called ' a golden reed,' Rev.
xxi. 15.
Ver. 14. — In thine house,] Though a
man do not weigh or measure with such, yet
it is unlawful " to have a light weight, or
scant measure in his house or shop, (as the
Flebs. teach from this place) for another may
come, who knoweth not that it lacketh weight,
and may weigh with it." Maim, treat, of
Theft, chap. vii. sect. 3. Ephah,] Or
bushel: in Gr. and Chald., a measure and
a measure, that is, a double measure. Tlie
ephah is named instead of all other: what it
was, see on Lev. xix. 36, and Exod. xvi.
36. So in Prov. xx. 10. ' A stone and a
stone, an ephah and an ephah, are an abomi-
nation to Jehovah, even both of them.' See
also Prov. xi. 1; xx. 23.
Ver. 15 A perfect stone,] In Gr., A
true weight: so after, a true measure.
CHAP. XXV.
337
unto thee. '" For he is an abomination to Jehovah thy God, wlio-
socver dotli these things, whosoever dotli unrighteousness.
" Remember that which Amalek did unto thee by the way when
ye were come forth out of Egypt. '^ How he met thee by the way,
and smote tlie hindmost of thee, all tliat wei'e feeble behind thee,
and thou luast faint and weary ; and he feared not God. ^^ There-
fore it sliall be, when Jehovah tliy God hath given rest unto thee,
from all thine enemies round about, in the land whicli Jehovah thy
God giveth unto thee for an inheritance to possess it, thou slialt
blot out the remembrance of Amalek from under the heavens :
thou shalt not forget it.
Hence Solomon saith, ' A peifect stone is the
Lord's delight,' Prov. xi. 1. And a just,]
lieb, ' and (a stone oO justice : so an ephah
of justice, that is, most just and exact : con-
trary to them that made the ephah small, and
the shekel great,' Amos viii. 5. So in Ezek.
xlv. 10, it is said, ' Balances of justice, and
an ephah of justice, and a bath of justice, shall
ye have.' God here commandeth justice and
equity in all things, corporal and spiritual, as
our Saviour teacheth us, saying, ' Judge not,
and ye shall not be judged : condemn not, and
ye shall not be condemned: forgive, and ye
shall be forgiven: Give, and it shall be given
unto you, good measure, pressed down, and
shaken together, and running over,' &c.
Luke vi. 37, 38. And Job applying this to
his state of life, saith, ' Let him weigh me in
balances of justice, that God may know mine
integrity,' Job xxxi. G. And every man is
willed to ' ponder (or weigh) the path of his
feet,' Prov. iv. 26, that is, (as the apostle ex-
poundeth it) to 'make straight paths for his feet,'
Heb. xii. 13. May be lengthened,] Or
prolonged; or, that they may lengthen thy
(lays; of which phrase see Exod. xx. 12. As
' a just weight and balance are the Loid's,'
Prov. xvi. 11, and 'his delight,' Prov. xi. 1,
so he rewardeth with blessing and long life,
the keeping of this law, than which there is
none more necessary in liuman society.
Ver. 16. — An AKOiMiNATiON,] That is,
most abominable ; yea, not only the person
that doth these, but even the weights and
measures themselves are said to be an abomi-
nation, Piov. xi. 1 ; XX. 23, and the rather
for that this injury is done under a show of
justice, and done especially to the poorer sort,
which buy by retail, whose wrong God espe-
cially regardeth. Unrighteousness,] Or
injurious evil: which general word is here
added, to imply all other wrongs and deceits,
which abound among men, whereby they op-
press and defraud one another: but ' the Lord
is the avenger of all such,' 1 Thess. iv. 6,
and he ' hatii sworn by the excellency of Ja-
VoL, II. 2
cob. Surely I will never forget any of their
works,' Amos viii. 5, 7.
Ver. 17. — Remember,] Heb. To re-
member, of which phrase see the notes on
Exod. xiii. 3. Amalek,] That is, the
j^malekites, which were the children of
Esau, Jacob's brother: of whose wickedness
see Exod. xvii. 8, &c.
Ver. 18 — He met thee,] By way of
enmity, not of amity; therefore the Gr. trans-
lateth, he resisted thee; when it had been
his duty to have met them with bread and
water, for their refreshing, Deut. xxiii. 4.
\n 1 Sam. xv. 2, it is said, 'he laid (wail)
for in Israel in the way.' Smote the hind-
most,] Heb., cut of}' the tail; a stratagem
of war, lawful against God's enemies, as
Josh. X. 19, but wicked against Jiis people.
The Gr. translateth, Oit off' thy hindmost
troop; in Chald., he killed. Feeble,] In
Gr., wearied ; in Chald., lingering: which
fact was cruelty in Amalek; for the faint and
feeble ought to be comforted and refreshed.
Matt. xi. 28; i Thess. v. 14; and such were
gathered in the lere-ward, as Israel marched,
Num. X. 25. Though this might be a just
correction from God, for such as fainted in
their travel, wherein they should have been
encouraged. See the notes on Exod. xvii.
8. Feared not God,] The Chald. saith,
he feared not the glory of the Lord: for In's
glory conducted them in a pillar of cloud and
fire, Exod. xiii. 21, and God by signs and
wonders, great plagues and terrihleness, had
brought Israel out of Egypt, which made all
people afraid, Exod. xv. 14, &c. yet Amalek
feared not. As 'by the fear of the Lord,
men depart from evil,' Prov. xvi. 6, so the
want of his fear is the cause why men rush
into all evil, Ps. xxxvi. 1, 2, &c.
Ver. 19. — Given rest unto thee from
all,] Under which is implied, a subduing
of all the enemies; for so these phrases do
explain one another, 2 Sam. vii. 11, with 1
Chron. xvii. 10. And here God deferreth
vengeance till after many years: so showing
338
DEUTERONOMY.
forbearance towards the wicked, which should
lead them to repentance, Rom. ii. 4, and
compassion towards his people, whom he
would not exercise with all waters at once,
lest they should be discomfited. See Exod.
xiii. 17. Blot out,] Or, tuipe out the re-
membrance, that thire should jio name or
memorial of them remain: a sign of great
wrath, as Deut. ix. 14; xxix. 20. This
judgment God executed by Saul the first
king of Israel, whom he sent to destroy utter-
ly these Amalekites, ' both man and woman,
infant and suckling, ox and sheep, camel and
ass,' 1 Sam. xv. 2, 3. But he failed in the
performance of it: therefore God stirred up
theSimeonites(in king Hezekiah's days)' and
they smote the rest of the Amalekites, that
were escaped,' 1 Chron. iv. 42, 43, yet Ila-
man of A gag the Amalekite remained, who
plotted the death of all the Je«s: but he and
his ten sous were killed ; and Amalek's me-
mory is perished, Hos. iii., &c. And under
this, the like judgment on antichrist was
figured: see the annot. on Exod. xvii. Shalt
NOT FORGET,] That is, Take heed thou for-
get it not: by forgetting he implieth also ne-
glect of performing this judgment. Tliere-
fore Saul who performed it not thoroughly,
but spared the king, and the best of the cat-
tle, (though for sacrifice unto the Lord) was
rejected of God, as having sinned greatly, 1
Sam. XV. 9, 21, 23, and for it he was slain,
I Chron. x. 13, and, an Amalekite had an
hand in his death, 2 Sam. i. S — 10.
CHAP. XXVI.
1. The profession of Jmn that offer eth the basket of first-fruits. 12.
The confession of him that hath given his third year's tithes. 1 6. The
covenant between God and the people.
333
' And it shall be wlien tliou art come into tlie land wliicli Je-
hovah thy God givetli unto thee^r an inlieritance, and tliou pos-
sessest it, and dwellest therein ; '^ That tliou slialt take of tlie first
BBS Here beginneth the fiftieth lec-
ture of the law: see Gen. vi. 9
Ver. 1. — When thou art co.me,] Or,
When thou shall be come. Possessest it,]
" He showeth that they were not bound to
(bring) the first-fruits, till the land were
subdued, and parted among them," saith Sol.
Jarchi on this place.
Ver. 2. — Of the first,] Or, of the he-
ginninrj ; which the Gr. translateth, of the
first fruit of the fruits of thy land j mean-
ing, of those which were first ripe, them they
were to honour God with in the first place,
and to show their thankfulness for his bless-
ings, that so they might be sanctified, and in-
creased unto them, Piov. iii. 9, 10. These
first-fruits were to be separated before all
other, as is noted on Num. xviii. 13. And
Sol. Jarchi scanneth the words thus; " Of
the first, and not all the first: for all fruits
were not bound to give the first-fruits, but the
seven sorts only, for which the land of Israel
is commended (in Deut. viii. 8,) the like is
said by others of them; "They bring no
first-fruits save of the seven kinds spoken of
in commendation of the land, (Deut. viii.,)
and they are wheat, and barley, and grapes,
and figs, and pomegranates, and olives, and
dates: and if one bring any besides these
seven sorts they are not sanctified. They
bring not of the dates that grow on moun-
tains, nor of the fruits that grow in valleys,
nor of olives which are not of the chiefest;
but of the dates that grow in valleys, and of
the fruits that grow on mountains, because
they are of the choicest (or best.) They bring
no first-fruits of liquors, save of olives and of
grapes only; for it is said, ' Of the fruit of
the land,' and not of the liquor; and if one
bring of the liquors, they leceive them not
of him. They .hat dwell near to Jerusalem,
bring figs and grapes that are moist, and they
that dwell far ofl' bring them dried." Maim,
torn. 3, in Biccurim, chap. ii. sect. 2 — 4.
The first-fruits have no measure set by the
law, but by the words of our wisemen, he
must separate one of sixty. And he that
will make all his field first-fruits, may so do.
If he have separated his first-fruits, and re-
turneth, and addeth more unto them, that
which he addeth is as the first-fruits." lb.
sect. 17, 18. GiVETH,] Or, is giving unto
thee; the Gr. addeth, by lot, or for inhcri-
CHAP. XXVI.
339
of all the fruit of the earth, which thou shalt bring of thy land,
which Jehovah thy God giveth unto thee, and shalt put it in a bas-
ket, and shalt go unto a place which Jehovah thy God shall choose
tance: this vvas the land of Canaan, the seat
of God's church, and figure of a better in-
heritance by Christ: the first-fiUits whereof
(which are the graces, cr ' the first-fruits of
the Spirit,' Rom. viii. 23,) are to be brought
unto the Lord, that they may be accepted in
Christ. Yea, we ourselves, whom he hath
begotten ' with the word of truth, that we
should be a kind of first-fruits of his crea-
tures,' (James i. 18,) are to present our
bodies inito him, and our reasonable service,
Rom. xii. 1. The Hebs. say, " If one bring
first-fruits from without the land, they are no
first-fruits." Maim, in Biccurim, chap. ii.
sect. 1. In A basket,] So the Gr. and
Chald. translate the word Tene, used only
here, and in Deut. xxviii. 5, 17. The
Hebs. understand it generally of any vessel,
and hold it necessary (from this place) "that
the first-fruits be brought in a vessel ; also
they teach, that every sort of fruit should be
brought in a vessel by itself ; but if he
brougnt them in one vessel, it would serve.
And they might not bring them mixed all to-
gether, but the barley underneath, and the
wheat above it, and the olives above that,
and the dates above them, and the pome-
granates above them, and the figs uppermost
in the vessel. And there should be some-
thing put between every several kind, as
clothes, or rushes, or leaves, or the like ; and
they laid about the figs, clusters of grapes
outward. If he brought them in a vessel of
metal, the priest took the first-fruits, and re-
stored the vessel to the owner: but if he
brought them in a vessel of osiers, or of
rushes, or the like, then both the first-fruits
and baskets were the priest's." Maim. torn.
3, in Biccurim, (or treatise of First-fruits,)
chap. iii. sect. 7, 8. And shall go,]
Namely, at the feast of harvest, or pentecost,
which was seven weeks after the passover, as
may be gathered by Exod. xxxiv. 22, and
Deut. xvi. 9, 10, then the people went up
together, and carried off their first-fruits with
them. The Hebs. say, " They brought no
first-fruits before the pentecost, as it is writ-
ten, ' And the feast of harvest of the first-
fruits of thy labours,' (Exod. xxiii. IG,) and if
any brought them (before,) they received
them not of him, hut he left them there until
the solemn feast came." Maim, in Biccurim,
chap. ii. sect. 6. His name to dwell,]
The Chald. saith, his divine presence to
dwell ; the Gr., his name to be called upon
there: meaning the tabernacle or temple,
called elsewhere, 'the house of Jehovah,
Exod. xxiii. 19. This in ages following was
at Shiloh and then at Jerusalem, whither the
people used to repair with great solemnity;
and at the performance of this service, they
are said to do thus: " When they carried up
the first-fruits, all the cities that were in a
station (or county) gathered together to the
(chief) city of the station, to the end they
might not go up alone; for it is said, 'In the
multitude of people is the king's honour,'
(Prov. xiv. 28.) ' And they came and lodged
all night in the streets of the city, and went
not into the houses for fear of pollution.'
And in the morning the governor said. Arise,
and let us go up to Zion the city of the Lord
our God. And before them went a bull
which had his horns covered wiili gold, and
an olive garland on his head, to signify the
first-fruits of the seven kinds (of fruits.) And
a pipe struck up before them, until they came
near to Jerusalem; and all the way as they
went, they sang, I rejoiced in them that said
unto me, ' We will go into the house of the
Lord,' &c. (Ps. cxxii.) " When they were
come nigh to Jerusalem, they sent messen-
gers before them, to signify it to the men of
Jerusalem, &c. Then the captains and go-
vernors went out of Jerusalem to meet them :
if many men came, there went out many;
and if but few, few. And when they all were
come within Jerusalem gates, they began to
sing, ' Our feet have been standing in thy
gates, O Jerusalem,' (Ps. cxxii.) All the
chief artificers that were in Jerusalem stood
before them, and saluted them, ' Welcome,
brethren, the men of such a place.' And
they went in the midst of Jerusalem, and the
pipes striking up before them, till they came
near to the mount of the house (of God:)
when they were come thither, they took every
man his basket on his shoulder, and said,
' Hallelujah, praise God in his sanctuary,'
&c. (Ps. cl.) and they went thus and sung till
they came to the court-yard ; when they were
come thither, the Levites sang (the xxx. Ps.
' I will exalt thee, O Lord, for thou hast
drawn up me,' " &c. Talmud Bab. in
Biccurim, chap. iii. sect. 2 — 4, and Maim,
in Biccurim, chap. iv. sect. 16. Unto this,
and other like manner of solemn assembling,
the prophet hath reference, when he saith,
' Ye shall have a song as in the night when
an holy solemnity is kept; and gladness of
heart, as when one goeth with a pipe, to come
into the mountains of Jehovah, to the rock
of Israel,' Is. xxx. 29.
340
DEUTERONOMY.
to cause his name to dwell there, ^ And thou shalt come unto the
priest, which shall be in those days, and shalt say unto him, 1 pro-
fess this day unto Jehovah thy God, that I am come into the land
whicli Jehovah sware unto our fathers for to give unto us. * And
the priest shall take the basket out of thine hand, and shall set it
down before the altar of Jehovah tliy God. ^ And thou shalt an-
Veb. 3. — Unto the Priest,] God's pub-
lic minister, and the figure of Christ, of
whom it is written, "By him let us ofler the
sacrifice of praise to God continually, that is,
the fruit of the lips, confessing to his name,'
Heb. xiii. 15. Which shall be,] That is,
which shall minister in his course in tliose
days; for the priests ministered by turns:
see 1 Chron. xxiv. I profess,] Or, / de-
clare, I shoiv openly before the Lord. And
because of this piesenting themselves and
their first-fruits to him, the Hebs. say, " That
when they brought their first-fruits, they
brought in their hand turtle doves and young
pigeons; some they hang upon the basinets,
and they were for burnt-ofl'erings and some in
their hand, which they gave unto the priests."
Maim, in Biccurim, chap. iii. sect. 9.
Vek. 4. — Before the Altar,] That
there it might be sanctified by Clirist, figured
by the altar, Matt, xxiii. 19 ; Heb. xiii. 10,
&c. and so made acceptable to God.
Ver. 5. — Shalt answer,] That is,
shalt speak, or pronounce : These words
were to be spoken by every man that brought
the first-fi uits, except he were not a man, or
not the owner of the land, or the like: for
such exceptions they do put, " He that
brought the first-fruits, might if he would
give them to his servant, or to his neighbour,
all the way, till he came at the mount of the
house (of God.) When he came to the mount
of the house, he himself was to take the bas-
ket on his own shoulder, yea, though he were
tlie king, the greatest in Israel: and when he
came at the court-yard he professed, while
the basket was upon his shoulder, ' I profess
this day unto the Lord thy God,' &c. Then
he let down the basket from his shoulder, and
the priest put his hand under it and waved
it, and he said, ' A Syrian ready to perisli
was my father,' &c. and he left it by the al-
tar's side, at the south-west horn (of the al-
tar) on the south side of the horn, and bowed
himself down, and went out. But the con-
fession is not alike for all: some are bound to
bring first-fruits, and yet make no confession
over them; as the woman, and he that is of
neither sex, and he that is of both sexes, male
and female ; because they cannot say, ' Which
the Lord hath given unto me.' Likewise
tutors (or guardians) and servants and mes-
sengers ; for they cannot say, 'Which the Lord
hath given unto me.' The pro?elyte bringeth
and professeth, as it is said to Abraham, 'A
father of a multitude of nations have I given
thee to be.' (Gen. xvii. 5.) Behold he is the
father of all the whole world, which are
gathered under the wings of the divine ma-
jesty. And to Abraham was the oath at first,
that his sons should inherit the land. Like-
wise the priests and Levites do bring (first-
fruits) and profess, because they have cities
and suburbs. He that separateth his first-
fruits, and seUeth his field, bringeth them,
but professeth not: for he cannot say, 'Which
the Lord hath given me,' because the land is
not his. And he that bought it, is not bound
to separate other first-fruits of that sort, be-
cause he that sold it hath separated them al-
ready; and if he do separate any, he may
bring them, but not make profession; but of
another sort he may separate, bring, and pro-
fess. He that separateth first-fruits, and they
are lost before they come at the mount of (God's)
house, and he sepaiate other for them, he
bringeth the second, but professeth not, because
he cannot say, ' The first of the fruit of the
land,' (Deut. xxvi. 10,) for they are not the
fiist, &c. He that bringeth first-fiuits of
one kind, and maketh profession, and cometh
again and bringeth first fruits of another kind,
he maketh no profession over them ; for it is
said, 'I profess this day;' one time in the
year doth he make profession, and not twice.
He that bringeth first-fruits after the feast,
until the dedication, although he separated
them before the feast, bringeth them, but
maketh no profession, because it is said (in
ver. 11.) ' And thou shalt rejoice in all tlie
good;' so there is no professing, but at the
time of rejoicing, from the (beginning of the)
feast of weeks, until the end of the feast."
Maim, in Biccurim, chap. iii. sect. 12. &c.
and chap. iv. sect. 1, &c. In that which is
said of t\\e proselyte (or stranger.) Maim.
dili'ereth from his fellows; for in Thalmud
Bab. in Biccurim, chap. i. sect. 4, it is said,
" The proselyte bringeth, but professeth not,
because he cannot say, 'Which thou hast
sworn to our fathers to give unto us; but if
bis mother were an Israelitess, he bringeth
and professeth.' But the former well agreeth
with the mystery of the gospel; for as it is
CHAP. XXXII.
341
swer and say before Jehovah thy God, A Syrian (^ready to perish)
tvas my father, and he went down into Egypt, and sojourned tliere
with a fevA men, and became there a nation great, mighty, and
many. ^ And the Egyptians evil intreated us, and afflicted us, and
laid upon us hard servitude. ' And we cried out unto Jehovah tlie
God of our fatliers, and Jehovah heard our voice, and saw our
affliction, and our labour, and our oppression. '^ And Jehovali
brought us forth out of Egypt, with a strong hand, and with an out-
stretched arm, and with great terribleness, and with signs and with
prophesied in Ezek. xlvii. 22. ' Ye shall
divide (the land) by lot, for an inheritance to
you, and to the strangers that sojourn among
you, which shall beget children among you,
and they shall be unto you as bora in the
country,' &c. So when Christ came, Zac-
cheus the chief publican became 'the son of
Abraham,' Luke xix. 9, and in Christ 'there
is neither Jew nor Greek, but all are one in
him, and Abraham's seed and heirs, accord,
ing to the promise,' Gal. iii. 28, 29. And
in him is this service in the mystery of it
fulfilled, when we at our pentecost, that is,
when we receive the first-fruits of God's
Spirit. (Acts ii ; Rom. viii. 23,) do honour
him with our persons, our substance, and with
the first-fruits of all our increase, Prov. iii.
9, offering the sacrifice of praise unto God
continually, the fruit of our lips confessing to
his name, Heb. xiii. 15. For as the first of
all fruits were holy, so the church is holy unto
the Lord, of all people in the earth, Rev. xiv.
4; James i. 18, as it is written, 'Israel is
holiness unto Jehovah, the first-fruits of his
revenue,' Jer. ii. 3. And as these first-fruits
were brought unto the sanctuary in a basket,
so the good Israelites whom God would ac-
cept for his, are likened to ' a basket of good
figs set before the temple of the Lord, even
like the figs that are first ripe, and them God
promiseth to ac^knowledge, and to set his eyes
upon them for good, and that they shall be his
people, and he will be their God,' &c. Jer.
xxiv. 1, 2, 5 — 7. A Syrian ready to
PERISH,] Heb. An Aramitc perishing, o\; of
perdition; that is, ready to perish through
poverty, affliction, and misery, as in Prov.
xxxi. 6, 7. ' Give strong drink unto him that
is ready to perish,' &c. Let him drink and
forget his poverty, and remember his misery
no more.' An Aramite is after the Gr. call-
ed a Syrian, as is noted on Gen. x. 22, and
this Syrian here spoken of was Jacob, who
dwelt in Syria with Laban the Syrian, twenty
years in hard service, Gen. xxviii. 5; xxxi.
3S; xl. 41, 42; Hos. xii. 12, and therefore
though he was naturally an Hebrew, yet for
his misery is called a Syrian ; as contrary-
wise Jather, who by nature was an Ishmaelite,
1 Chron. ii. 17, is for his faith and state of
grace called an Israelite, 2 Sam. xvii. 25.
And thus God said to the Jews that dwelt in
Canaan, ' Thy nativity is of the land of
Canaan; thy father was an Amorite, and thy
mother a Chethite,' Ezek. xvi. 3. Others
understand it here of Laban, translating, 'A
Syrian was destroying my father, (or working
his perdition;') and to this the Chald.
agreeth, saying, " Laban the Syrian sought to
destroy, (or undo) my father, and the vulgar
Lat., ^ Syrian persecuted my father. The
Gr. dillerelh from both, translating, 3Iy fa-
ther left Syria. By this speech they were
taught to acknowledge their first estate and
original to have been most miserable; and so
we ought all to confess, Eph. ii. 2, 3. A
FEW MEN,] In Chald., a small people : they
went down but with ' seventy souls,' Gen.
xlvi, 27.
Vbr. 6 Evil intreated,] Did evil, or
vexed : and this is a commemoration of their
second main affliction, whereof see Exod. i,
&c. and it was a figure of our bondage under
sin and satan, which we being delivered
from, are to mention with thankfulness, Rom.
vi. 17, 18 ; Tit. iii. 3. Hard servitude,]
In Gr., hard works : they made them serve
' with rigour, that their lives were bitter unto
them,' Exod. i. 14, God would not have us
forget our former miseries, though we be come
out of them: he sundry times commandeth
this; ' Thou shalt remember that thou wast a
servant in Egypt,' Deut. xvi. 12. ' Remem-
ber that ye having been in times past
heathens, &c. were without Christ, being
aliens from the commonwealth of Israel,'
Eph. ii. 11, 12.
Ver. 7. — We cried out,] In Chald.,
we prayed : see Exod. ii. 23 — 25. Heard
OUR voice,] In Chald., accepted ottr prayer.
Saw,] In Chald., it was revealed (or mani-
fest) before him : see Exod. iii. 7. Our la-
bour,] Or our molestation.
Ver. 8. — Out-stretched,] In Gr. and
Chald., 071 high arm: see Exod. vii., &c.
Terribleness] Or terror : this the Gr. and
342
DEUTERONOMY.
wonders. ^ And he hath brought us into this place, and hath given
unto us this land, a land iiowing with milk and honey. '" And noW;
behold, I have brought the first-fruit of the land, wliich thou, Je-
liovah, liast given unto me ; and thou shalt set it down before Je-
hovah thy God, and shalt bow down thyself before Jehovah tliy
God. " And thou shalt rejoice in all the good which Jehovah thy
God hath given unto thee, and unto thine house, thou, and the Le-
vite, and the stranger that is the midst of thee.
'^ When thou hast made an end of tithing all the tithe of tliy
revenue, in the third year, the year of tithe, and hast given it unto
the Levite, to the stranger, to the fatlierless, and to the widow, that
tJiey may eat within thy gates, and be filled. ^^ Then thou shalt
Chald. translate visions, and so in Deut. iv.
34.
Ver. 9. — Milk and honey,] Under
whicli two, all other earthly blessings and
heavenly also, in figure, are implied: and
hereby they acknowledge the truth of God's
promises made unto their fathers; whereof
see the notes on Exod. iii. 8. So after in
ver. 15.
Ver. 10.— The fruit,] In Gr., the first-
fruits of the fruits. As we ourselves
are the Lord's first-fruits. Rev. xiv: 4, and
have received the first-fruits of his 'Spirit,'
Rom. viii. 23, so we tlieri do give the first-
fruits unto him, when in Christ (the true
sanctuary) we acknowledge, that we and ours
are his, and have this grace not of ourselves,
or for our own merits, but of his goodness
and liberality, 2 Cor. iii. 3; Eph. ii. 8, 9,
10; Tit. iii. 3 — 6. Set it down,] Or
" leave it for the priests, which did after eat
it. The first-fruits were given to the men of
the charge [the priests that ministered] and
they divided them among them, as the [other]
holy things of the sanctuary." Maim, in
Biccurim, chap. iii. sect. 1. It figured, that
we should consecrate ourselves and ours for
ever unto the Lord, Rom. xii. 1 ; vi. 19, 22.
Ver. 11. — Shalt rejoice,] As they were
bound to do at all other feasts, Deut. xvi. 11,
15. So that after this homage, the people
abode in the holy city all that night feasting,
and the next day they might depart, and not
before. Hereupon the Hebs. note seven
things, which they that brought first-fruits
were bound unto; " the coming to the place;
and the vessel (or basket;) the profession to
l)c made; and the oblation, (or sacrifice;) and
the song, and the waving of it by the priest;
and the tarrying all night. When he hath
brought his first-fruits to the sanctuary, and
made profession, and ofiered his peace-offer-
ings, he may not go out of Jerusalem that
day, to return to his own place, but must
tarry there all night, and return on the mor-
row to his own city; as it is written, (in
Deut. xvi. 7,) and thou shalt turn in the
morning, and go unto thy tents. All the
turnings which thou shalt turn out of the
sanctuary after thou art come thither, shall
not be but in the morning." Maim, in Bic-.
curim, chap. iii. sect. 14. In all the
GOOD,] Or, as the Gr. translateth, /or a/Jf^e
good things : the chiefest whereof are the
first-fruits of the Spiiit, wherewith God
sanctifieth his people: as when Christ teach-
eth that ' Our Father which is in heaven will
give good things to them that ask him,' Matt.
vii. 1 1, another evangelist expoundeth it, he
will ' give the Holy Spirit to them that ask
him,' Luke xi. 13. For this Spirit and
graces of God which we have received, we
ought to rejoice before him continually, Ps.
c; Luke x. 20; Phil. iii. 1; I Pet. i. 8; 1
Thess. v. 16.
Ver. 12.— Of thy revenue,] Which
the Gr. expoundeth, of the fruits of thy
land. See the notes on Deut. xiv. 22. The
year of tithe,] That is, the year when the
second tithe was to be given to the poor,
which was the third and the sixth year of
every seven years, whereof the law was given
before in Deut. xiv. 2S. The Gr. trans-
lateth, the second tithe thou shalt give to the
Levite, ike. Of this the Hebs. say, " We
are commanded to confess before the Lord,
after that we have brought forth all the gifts
which be of the seed of the land, and this is
called the confession of the tithe. And we
make not this confession, but after the year
wheiein we have separated the tithes of the
poor, Deut. xxvi. 12." Maim. torn. 3, in
Maasar sheni, or treat, of the Second Tithe,)
chap. xi. sect. 1, 2. Within thy gates,]
That is, as the Gr. and Chald. expound it,
thi/ cities: see Deut. xiv. 28, 29.
Ver. 13. — Then,] Hebr. And thou shalt
sag. The time is recorded by the Hebs., to
CHAP. XXVI.
343
say before Jehovah thy God, I have put away the holy thing out
of mine house, and also have given it unto the Levite, and to the
stranger, to the fatherless, and to the widow, according to all thy
commandment, which thou liast commanded me : I have not trans.
be '• at the Minchah [the oblation] in the
last good day of the passover of the fourth
(year) and of the seventh; as it is said,
'When thou hast made an end of tithing:'
at the feast wherein all the tithes are ended.
And the passover of the fourth year cometh
not, but all the fruits of the third (year) are
tithed, whuther they be the fruits of the tree,
or fruits of the laad." Maim, in Maaser
sheni, chap. xii. sect. 3. The reason hereof
was, the passover was kept in Abib (or
March) Dan. xvi. 1, and " the first of Tisri
(that is, September) was the beginning of the
year for the tithe of corn seeds, and herbs:
and the fifteenth of Shebet (which we call
January) was the beginning of the year for
the tithes of the fruits of trees," as Maim,
showeth in Maaser sheni, chap. xi. sect. 2,
so by March following, the tithes of the third
year (which they had ' laid up within their
gates,' Deut. xiv. 2S,) might all be bestow-
ed, and the passover was the next feast that
ensued, when all men were bound to appear
before the Lord, Deut. xvi. 16. Say be-
fore Jehovah,] That by this solemn con.
fession, they might testify their voluntary
obedience to his laws with a clear conscience,
and so crave and expect his further blessing.
The Hebs. say, " This confession might be
uttered in any language that a man spake ; and
every one spake for himself; and if many
would confess jointly in one, they might.
And it is commanded to be done in the sanc-
tuary 'Before the Lord;' and if they con-
fessed in any place, they were discharged."
Maim, in Maaser sheni, chap. xi. sect. 5, G.
Put away the holy thing,] In Chald.,
the holy thing of the tithe : Heb. the holiness;
meaning, things of holiness; as the Gr.
translateth. / have purged the holy things out
of my house : so that this confession respect-
ed not the tithe of the poor only, but all other
holy things, which they were bound to give
unto God, or his ministers, or the poor. And
' putting away,' signifieth the removing and
utter taking away, so that nothing remaineth.
So the Hebs. say, A man " confesseth not
until there be not any of the gifts remaining
with him; as it is said, I have put away the
(holy thing out of mine) house: ' And in the
evening of the last good day (of the passover)
was the putting away, and on the morrow
was the confession.' Thus he did: if there
remained with him any heave-oflering of the
tithe, he gave it to the priest: if any of the
first tithe, he gave it to the Levites: if any
of the poor's tithe, he gave it to the poor. If
there remained with him any of the fruits of
the second tithe of confession, or of that
which was of the fourth year's plantation (Lev.
xix. 24,) or any money of their redemption,
lo he put them away, and cast them into the
sea, or burnt them. If any first-fruits re-
mained with him, he put them away in every
place; whereby is meant, that he burned and
put away that which remained with him of
the fruits which he could not eat all of them
before the good day came, Stc. He cannot
confess till he have brought out all the gifts;
as it is said, ' I have put away the holy thing,'
that is, the second titlie, and the fourth year's
plantation, called 'holy,' Lev. xix. 24,
' Out of my house,' that is, the cake (Num.
XV. 20,) which is the priest's gift in the liouse,
' I have given it to the Levite,' this is the
first tithe, (Num. xviii. 21.) 'And also I
have given it,' which implieth generally, that
the other gift was before, namely, the great
heave-oflering (of first-fruits,) and the heave-
oflering of the tithe: 'To the stranger, to
the fatherless, &c. this is the tithe of the poor,
and the gleaning, and the forgotten (sheat)
and the corner,' (Deut. xxiv. 19; Lev. xix.
9, 10,) although the gleaning, the forgotten,
and the corner, do not hinder the making of
confession. And he must separate the gifts
in order, and afterward make confession, as it
is written, ' According to all thy command-
ment,' &c. Lo, if the second tithe were given
before the first, he might not make confession.
If his untithed fruits were burnt, he might
not make confession, because he hath not se-
parated the gifts, nor given them to whom
they were due. He that had nothing but the
second tithe only, made confession, for the
ground of the confession is in the tithe. And
so if he had nothing but first-fruits only, he
made confession, as it is said, ' I have put
away the holy thing,' " &c. Maim, in Maaser
sheni, chap. xi. sect. 7, &c. Thy comriand-
MENT,] in Gr., commandments: and the
word according, implieth the order of doing
all things, as before is noted. Not trans-
gressed,] By doing any things amiss, as
giving bad for good; and as the Hebs. ex-
pound it, one kind for another, or old for
new, or neio for old, or the like. Of trans-
gression, see the notes on Deut. xvii. 2.
Forgotten,] This the Hebs. apply to for.
getting to bless God for it, and to mention hi
344
DEUTERONOMY.
gressed thy commandments, neither have I forgotten. '^ I have not
eaten thereof in my mourning, neither have I put away ought
thereof for the unclean, neither have I given ought thereof for the
dead : I have hearkened to the voice of Jeliovah my God ; I have
done according to all that thou hast commanded me. '^ Look down
from the habitation of tliine holiness from the heavens, and bless
thy people Israel, and the land which thou hast given unto us, as
thou swarest unto our fathers, a land that fioweth with milk and
honey.
^* This day Jehovah thy God hath commanded tliee to do these
statutes and judgments, and thou shalt keep and do them with all
name upon it. Maim, ibid., chap, xi, sect.
15. But it is more general, implying the
neglect of any precept, concerning the things
here spoken of: for in spiritual duties unto
God, all men are faulty, Ps. xix. 12; Eccl.
vli. 20.
Ver. 14. — In my moorning,] Or, m my
sorrow : By this it appeareth, that this law
and confession extended further than to the
third year's tithe, which was all given to the
poor, Deut. xxiv. 28, 29, and might not be
eaten by the owner of the land: and reached
to the first and second year's tithes, which the
owners were to eat before the Lord, Deut.
xiv. 22, 23, but might not eat of it in their
mourning, upon painof being beaten by the ma-
gistrate, as Maim, slioweth in Mauser aheiii,
chap. iii. sect. 5, where he further saith (in
sect. 6, 7.) " VVho is tliis mourner? He that
bewaileth any of his kindred, whom he is
bound by the law to mourn for. And in the
day of death he is bound to mourn by the
law, (Lev. X. 19.) If he be kept unburied
many days, he is a mourner all those days till
he be buried, by the doctrine of the scribes.
And not the second tithe only, but all the
holy things, every one, if he eat of them in
moui'uing, by the law he is to be beaten ; if
in his mourning, by the scribes' doctrine, he is
to be scourged." Compare herewith the saying
of the prophet, ' Their sacrifices shall be unto
them as the bread of mourners; all that eat
thereof shall be polluted,' Hos. ix. 4. Put
AWAY,] The word before used in ver. 13,
but otherwise turned here in the Gr. / have
not taken fruit thereof: which Gr. word
is used in .losh. v. 12, for eating fruit: and
so the Hebs. expound this heie of eating;
" He that eateth the second tithe in unclean-
iiess, is to be beaten; for it is said, I have
not put away thereof for the unclean: whether
the tithe be unclean, and the eater clean; or
the tithe clean, and the eater unclean: and
he that eateth it in Jerusalem before it be
redeemed. The uncircumcised is as the un-
clean; and if he eat that second tithe, he is
to be beaten by the law," &c. Maim, in
Maasar sheni, chap. iii. sect. 1, 4. For the
UNCLEAN,] So the Gr. translateth it; mean-
ing for any unclean person to eat of it; or for any
unclean use. Heb. in unclean, whereby may
be meant, in uncleanness. For the dead,]
Or, to the dead : whereby may be under-
stood, to any idol, or for any idolatrous use ;
as idolaters are said to eat ' sacrifices of the
dead,' Ps. cvi. 28, or to be eaten at any dead
man's funeral, whereby the holy thing miglit
be polluted; as Hos. ix. 4, for at funerals
they used to eat and drink, Ezek. xxiv. 17
Jer. xvi. 7. The Hebs. expound it thus;
" that he hath not received (or bought) there-
with coffin or shrouds (for the burial of the
dead) nor given thereof to other mourners."
Maim, in Mauser sheni, chap. xi. sect. 15.
Further they say, " The second tithe is given
to eat and to di ink, Deut. xiv. 23, and anoint-
ing is as drinking. And it is unlawful for a
man to bring it out for his other needs; as to
receive therewith vessels, or garments, or
servants; as it is written, ' I have not given
thereof for the dead ; as if he should say I have
not brought it out for anything which keepeth
not alive the body," &c. ib. chap. iii. sect.
10.
Ver. 15. — The habitation of thy
HOLINESS,] That is, thy holy habitation ;
as the Gr. translateth it, thine holy house.
By this prayer they submitted themselves
unto the trial and judgment of God, for their
upright keeping of these his laws (as Ps.
xxvi. 1 — 3,) and having clear consciences,
they had boldness, before God, to crave and
expect his blessing: for he that is, ' a doer of
the work (of God) this man shall be blessed
in his deed,' James i. 25.
Ver. 16. — This day,] Moses concluding
his exposition of the laws, with a warning of
obedience teacheth the children that they are
alike interested in God's covenant, as were
their fathers; and so their posterity: for what
was spoken and done nnto them, concerneth
us also, Hos. xii. 4; Ps. Ixvi. C, 7. Tnv
CHAP. XXV^
345
tliine heart, and with all thy soul. '^ Thou liast avouched Jehovah
this day to be unto thee for a God, and to walk in his ways, and to
keep his statutes, and his commandments, and his judgments, and
to liearkcn unto liis voice. ^^ And Jehovah hath avouched thee
this day, to be unto him for a people of peculiar treasure, as he hath
spoken unto thee, and to keep all his commandments. '^ And to
give thee to be higli above all nations which he liatli made in praise,
and in name, and in beautiful glory ; and that thou mayest be an
lioly people unto Jehovah thy God, as he hath spoken.
God,] The first argument of obedience, from
the person of God, and his grace towards
them, who hath sovereign authority thereby
to command.
Ver. 17. — Hast avouched,] Or, hast
made to say, that is, to promise: in Gr., hast
chosen. A second reason of obedience, be-
cause of the mutual covenant between God
and his people: see Exod. xix. 3, 4, 8, which
covenant was not with the fathers only, (Deut.
V. 2, 3,) but being now renewed with their
children, and in them with all their posterity,
served both to confirm their faith, and to in-
crease their obedience and sanctification.
Unto thee for a God,] Or, as the Gr.
translatelh, thi/ God : what this meaneth is
showed on Exod. xx. 2, 3. His ways,]
\Vhich he commandeth to walk in; and they
imply both doctrines of faith, and precepts of
manners, (as is noted on Gen. vi. 12; xviii.
19,) and an imitation of him, as beloved
children, Eph. v. 1, 2; Matt. v. 48.
Statutes,] The ordinances of worship and
service which he taught: see the notes on
Deut. iv. 1. Commandments,] The moral
law given in Exod. xx. Judgments,] The
judicial laws, whereof see Exod. xxi. 1, &c.
So all whatsoever are in God's law, are com-
prehended under these heads. Hearken
unto,] Or, obei/ his voice, if any special
thing be commanded unto any, as when God
sent Saul to root out Amalek, 1 Sam. xv. 1,
2, 19, 20, 22.
Ver. 18. — Hath avouched thee,] Or,
made thee to say, that is, to promise, or give
thy word: in Gr., hath chosen thee. Pecu-
liar treasure,] In the Gr. a peculiar peo-
ple ; in Chald., a beloved people : see the
notes on Exod. xix. 5. To keep,] That is,
that thou shouldest keep ; which as it is a part
of the covenant on God's behalf, so is it the
work of his grace in all his people, as he hath
said, ' I will put my law in their inward
parts, and write it in their hearts,' Jer. xxxi.
33.
Ver. 19.— Give thee to be high,] Or
make thee (set thee) high : of which see the
notes on Deut. xxviii. 1. And this is the
third argument to persuade obedience, in re-
spect of the high excellency which God's
people begin to obtain by him in this life,
and shall fully possess in the end. See Col.
iii. 1 — 4; James i. 9. In praise,] Or for
praise ; to be praised even of the enemy, for
my mercies upon thee, as Zeph. iii. 19, 20.
So he is said to ' make Jerusalem (his
church) a praise in the earth,' Is. Ixii. 7, for
' he exalteth the horn of his people, the
praise of all his saints,' Ps. cxlviii. 14. In
nabie,] Or for name, that is, fame or re-
nown ^ this is a continuance and increase of
the former praise, called therefore ' an ever-
lasting name that shall not be cut oflj' Is.
Ivi. 5, and *a name that shall remain,' Is.
Ixvi. 22. And it was by a settled continu-
ance of the state of his church ; as on the
contrary by scattering them, he is said, 'to
blot out the name of Israel from under
heaven,' 2 Kings xiv. 27. Beautiful
glory,] Which consisteth in outward bless-
ings wherewith God adorneth his church, aa
with 'garments of beautiful glory,' Is. Iii. 1,
opposed unto ' ashes,' Is. Ixi. 3, and is the
continuance of his heavenly ordinances and
kingdom among them. Is. Ixi v. 11; Ezek.
xvi. 12. And all these three degrees of
grace the church enjoyeth by being united
unto God; as it is written, 'As the girdle
cleaveth to the loins of a man, so have I
caused to cleave unto me the whole house of
Israel, and the whole house of Judah, saith
Jehovah: that they might be unto me for a
people, and for a name, and for a praise, and
for a beautiful glory,' Jer. xiii. 11. See also
Jer. xxxiii. 9. An holy people,] This is
the chiefest end of all our obedience, the
glory of God, and our own salvation ; which
is accomplished by our sanctification, as
the apostle saith, 'Being now made free
from sin, and become servants to God, ye
have your fruit unto holiness, and the end
everlasting life,' Rom. vi. 22.
Vol. TI.
346
DEUTERONOMY.
CHAP. XXVII.
1 . The people are commanded to write the law upon the stones, when
they are came into the land of Canaan. 5. To build an altar of whole
stones. 11. The tribes divided on Gerizzim and Ebal. 14. The curses
pronounced on mount Ebal.
' And Moses, and the elders of Israel, commanded the people,
saying : Keep all the commandments which I command you this
day. ^ And it shall be in tlie day when you shall have passed over
Jordan, unto the land which Jehovah thy God giveth unto thee,
that tliou shalt set thee up great stones, and plaster them with
plaster.
^ And thou shall write upon them all the words of this law, when
thou art passed over, that thou may est go in unto tlie land wliich
Jehovah thy God giveth unto thee, a land that floweth with milk
and honey, as Jehovah the God of thy fathers hath spoken. * And
it shall be when ye are passed over Jordan, ye shall set up these
Ver. 1. — The Elders of Israel,] In
Gr,, the senate of the sons of Israel : com-
pare ver. 9. Here Moses giveth order for
the confirmatioa of all the laws before re-
peated, by outward signs once to be performed
by Israel, when they should be come into
Canaan. The end whereof was to teach
them salvation by Christ, and that they
should not expect it by the works of the law,
for that leaveth them under the curse, ver.
26, Gal. iii. 10. All the commandment,]
That is, cotmnandinents , as the Gr. trans-
lateth it; or, every commandment. See ver.
10.
Ver. 2. — The day,] That is, the time.
the first opportunity. For this rite was ful-
filled not the first day that Israel went into
Canaan, but after, as Josh. viii. 30, &c. So
' day is used for time,' Luke xix. 42. Set
UP,] Or, erect, to wit, stones for pillars, as
in Exod. xxiv. 4, to signify the tribes of
Israel; who being brought of God into his
good land, were by this extraordinary rite to
profess their homage and obedience unto him,
otherwise to undergo the curses of his law.
Which their consciences accusing them of,
they might be led unto Christ, for redemp-
tion from the curse. With plaster,] Or
with lime, whiting, that the words of the law
might be written thereon; a memorial of
God's benefits unto them. The word plaster
is used to signify hypocrisy, as Paul called
Ananias ' a plastered (or whited) wall,' Acts
xxiil. 3, and the pharisees are likened to
' whited (or plastered) sepulchres, which ap-
pear beautiful outward,' &c. Matt, xxiii. 27.
And that seemeth also to be intended here;
that all such as seek life by the works of the
law (which Israel after did, Rom. ix. 31,32,)
have their hearts within hard and stony,
(Ezek. xxxvi. 26,) though outwardly they
appear of another nature and colour, and have
the profession of the law upon them, where-
in they glory, Rom. ii, 17, 23. Therefore
afterward blessings and cursings are mention-
ed, ver. 12, 13, but Moses rehearseth none
but curses, as being the due of all such hypo-
crites. And from the last verse of this chapter,
Paul proveth, that ' as many that are of the
works of the law, are under the curse,' Gal.
iii. 10.
Ver. 3. — All the words,] Either the
ten commandments, called the 'ten words,'
Exod. xxxiv. 28, which are the sum of all
law: or, all the words following in this chap-
ter. See the notes on ver. 8. That thou
mayest go in,] And consequently possess
and enjoy the land, which figured heaven:
for the law promiseth life to them that do it,
Rom. X. 5, though unto man it is impossible.
Or, it may be read, ' for that thou art come
in:' as being a reason of this service, and of
their duty to keep the law. And so the
Gr. translateth, fVhen as thou art come
in.
Ver. 4.— Ebal,] Or, Gebal ; as the Gr.
writeth it, Gaibal: and here the other mount
Gerizzim, (ver. 12,) is also understood; but
because the curses only, are after expressed,
and they were on mount Ebal, therefore it is
CHxVP. XXXII.
347
stones which I command you this day in mount Ebal, and thou shalt
plaster them with plaster. * And thou shalt build there an altar
unto Jehovah thy God, an altar of stones, thou shalt not lift up
any iron upon them.
^ Of whole stones shalt thou build the altar of Jehovah thy God,
and thou shalt offer thereon burnt- offerings unto Jehovah thy God.
' And thou shalt sacrifice peace-offerings, and shalt eat there, and
rejoice before Jehovah thy God. * And thou shalt write upon the
stones all the words of this law very plainly. ® And Moses, and
the priest the Levites spake unto all Israel, saying, Take heed,
and hear, O Israel, this day thou art become the people of Jeho-
vah thy God. " Therefore thou shalt obey the voice of Jehovah
thy God, and do his commandments and his statutes, which I com-
mand thee this day.
named. Of this mount, see ver. 12, 13.
With plaster,] Or, with lime, as ver. 2.
Ver. 5.— An Altar,] To signify God,
the other party in the covenant, as was at
mount Sinai, Exod. xxiv. 4, and to teach by
it, and the sacrifices offered thereon, that
there could be no salvation but by Christ, and
his sacrifice for remission of sins. Iron,]
That is, any iron tool, to hew or polish them,
but they should be as they were natural ; to
signify the perfection that sliould be in
Christ's human nature, whereby he was ac-
ceptable to God, though before men he seem-
ed altogether deformed, Is. Hi. 14; liii. 2, he
was •'thestone cutout without hands,' Dan. ii.
34, 35. And no man might lift up an iron
tool upon these stones, to teach that man's
wisdom is foolishness with God: see the notes
on Exod. XX. 25, where the axe of man, 'pol-
luteth' the altar of God.
Ver. 6. — Of whole stones,] And not
of hewn, Exod. xx. 25. Of such ' whole
or entire stones did Joshua build it,' Josh,
viii. 31. Burnt-offerings,] To obtain
of God by Christ forgiveness of sins; and
sanctification of life: see the annot. on
Lev. i.
Ver. 7. — Peace-offerings,] To show
their hope of peace and prosperity by Christ;
and their thankfulness for his graces: see Lev.
iii. Eat there,] Keeping holy banquet:
for the flesh of the peace-oflerings were eaten
by the owners and priests, Lev. vii. 15, &c.
This taught them the spiritual joy which
they should have in Christ, for his deliver-
ance of them from the curse of the law; and
his flesh we do eat unto life eternal, Gal. iii.
13: John vi. 51.
Ver. 8. — Very plainly,] Oy , plainly &r\A
well (or fairly) Heb. making them plain,
doing them luell. Hereby is meant a large
arid fair writing, easy to be read of all, as in
Hab. ii. 2. That all sorts of people might
have the knowledge of God's law, and learn
to do the same. And by this it appeareth
that ' all the words commanded to be written,
(or the copy of the law, which Jesus wrote.
Josh. viii. 32,) were not the whole book of
Deuteronomy, much less all Moses' books, as
some have thought; for what stones would
suffice for such a work? With these whited
stones, on whose outside the law was written,
we may compare that ' white stone,' (in Rev.
ii. 17,) which Christ giveth to all his, 'and
in the stone a new name written, which no
man knoweth saving he that receiveth it:'
those being to show the work of the law out-
wardly; this, the work of Christ's grace and
Spirit inwardly. Compare also 2 Cor. iii. 2,
3.
Ver. 9. — Take heed and hear,] Or,
Attend {hearken) and hear, as the Chald.
expoundeth it; but the Gr. saith. Be silent
and hear. Art become the people,] Or,
art made for a people to Jehovah, by re-
newing of the covenant, declared so to be;
and therefore bound to obey his command-
ments: as it is said, ' For all people will
walk, every one in the name of his God: and
we will walk in the name of Jehovah our
God, for ever and ever,' Mic. iv. 5.
Ver. 10. — Therefore thou shalt,]
Heb. And thou shalt obey; the Chald. saith,
shalt receive the word of the Lord. By
obeying (or hearkening unto,) is m^ant the
due observing or keeping of the things spoken:
as, ' our fathers have not hearkened unto the
words of this book,' 2 Kings xxii. 13, is ex-
plained, ' our fathers have not kept,' 2 Chron.
xxxiv. 21. Commandments,] Or, coin-
mandment, meaning every one in particular,
and all in general: for the ofiending ' in one
point, maketh us guilty of all,' James ii. 10.
See the like in Deut. v. 10.
348
DEUTERONOMY.
^' And Moses commanded the people in that day, saying -. '^ These
shall stand to bless the people npon mount Gerizzim, when ye are
passed over Jordan : Simeon, and Levi, and Judah, and Issacliar,
and Joseph, and Benjamin. ^^ And these shall stand for the curse on
mount Ebal -. Reuben, Gad, and Aser, and Zabulon, Dan and Na-
phtali. " And the Levites shall answer, and say unto all the men
of Israel with an higli voice.
'^ Cursed be the man that maketh a graven or a molten image, an
Ver. 12. — Gerizzim,] Called hi Gr.
Garizein ; of it, and the other mount, Ebal,
Moses said before, they were ' over against
Gilgal. beside the oaks of Moreh,' Deut. xi.
30. And Benjamin,] These six here
named were the worthiest tribes, all born of
Jacob's wives the free women, and none of the
handmaids' children: God showing hereby the
strength and nobleness of the blessings (above
the curses;) and that they belong to such chil-
dren of the free women, as Paul teacheth us
in an allegory, Gal. iv. 22—31. Howbeit,
though Moses appointeth these to bless, yet
he expresseth not the blessings: by such si-
lence leading his prudent reader to look for
them by another, which is Christ, John vii.
17; Acts iii. 26. For silence in the holy
story often implieth great mysteries, as the
apostle (in Heb. vii.,) teacheth from the nar-
ration of Melchizedek, in Gen. xiv.
Ver. 13. — For the curse,] That is, to
pronounce it. In speaking of the blessings,
he nameth, ' the people,' ver. 12, but now for
the curse, he mentioneth not ' the people,'
but implieth them only, as if he were loth to
name them for such misery. Ebal,] InGr.,
Gaibal : this is reported to be near mount
Gerizzim, ^but northward; and Gerizzim to-
wards the south, (which is the right side of
the world, Ps. Ixxxix. 13,) if so they were,
it foreshowed the blessings which should be
pronounced to those which at the last day
shall stand ' on the right hand,' and the curses
upon those ' on the left,' Matt. xxv. 33, 34,
41. The manner of performing this law is
recorded by the Hebs. thus; " Six tribes
went up towards the top of mount Gerizzim,
and six tribes went up towards the top of
mount Ebal; and the priest and Levites and
the airk stood beneath in the midst. The
priests were round about the ark, and the
Levites about the priest, and all Israel on this
side and on that, as it is written. And all
Israel, and their elders, and officers, and
their judges, stood on this side the aik, and
on that side, before the priests the Levites,
which bare the ark of the covenant of the
Lord; as well the stranger, as he that was
born among them; half of them over against
mount Gerizzim, and half of them over •
against mount Ebal, (Josh. viii. 33.) They
turned their faces towards Gerizzim and pro-
nounced the blessing, ' Blessed be the man ]
that maketh no graven or molten (image D I
and those (on the one side) and those (on the ]
other) answered, Amen.' They turned thei/ i
faces towards mount Ebal, and pronounced '
the curse, ' Cursed be the man that maketh a
graven or a molten (image,)' &c. and those
(on the ore side) and those (on the other)
answered. Amen; till thty had finished the i
blessings and the curses. And afterwa,rds ,
they brought stones and built an altar," '
&c. Thalmud. Bab. in Sotak, chap. vii. J
Reuben,] He was the eldest of all Jacob's
sons by Leah the free-woman, Gen. xxix. i
32, yet as for defiling his father's bed he i
lost his dignity. Gen. xlix. 3, 4, so here he
is taken from his brethren, to be among the
handmaids' sons, and set on the mount for the i
curses, one of which was this, ' Cursed be he |
that lleth with his father's wife,' &c. ver. 20,
so the memory of his sin remained to his
posterity in special manner. Gad and
Aser,] The sons of Zilpah, Leah's hand- |
maid. Gen. xxx. 10 — 13. Zabulon,] The j
sixth and youngest of all Leah's sons, Gen. '
xxx. 20, and because there were to be Six I
tribes on tliis mount, two must be taken of \
the free women's sons: and God took none of j
Rachel's, but the eldest and youngest of '
Leah's. Dan and Naphtali,] The two i
sons of ' Bilhah Rachel's handmaid,' Gen.
xxx. 4 — S. !
Ver. 14. — The Levites,] That is, some '
of the priests the Levites, Josh. viii. 33; their
office was to teach Jacob God's 'judgments, \
and Israel his law,' Deut. xxxiii. 10, and as |
the solemn blessing was by the Levites "
usually, Deut. x. 8, so here the curses were '
by them pronounced to the people. Shall
answer,] That is, speak, or pronounce.
Answering is often used for the beginning of \
a speech, as in Job iii. 2. To all the men,] '
Oi-, to every man : the Gr. saith, to all Israel. :
Ver. 15. — Cursed,] It was commanded
that the ' blessing should be put upon mount ]
Gerizzim,' Deut. xi. 29, and so in the ful- ^
CHAP. XXVII.
349
abomination unto Jehovah, tiie work of the hand of the crafts-
man, and pntteth it in a secret place : and all the people shall an-
swer and say, Amen.
"^ Cursed be he that setteth light by his father, or his mother :
and all the people shall say. Amen.
" Cursed be he that removeth his neighbour's limit: and all the
people shall say. Amen.
" Cursed be he tliat maketh the blind to err in way : and all the
people shall say, Amen.
^^ Cursed be he that wresteth the judgment of the stranger, fa-
therless, and widow -. and all the people shall say, Amen.
'■^^ Cursed be lie that lieth with his father's wife, because he un-
covereth his fatlier's skirt -. and all the people shall say. Amen.
filling of this precept, Joshua read as well
the ' blessings as the curses,' Josh. viii. 34.
But the chief end of this ordinance was to
teach, that so many as are of the works of
the law, are under the curse, as is opened in
Gal. iii. 10. The manner is rehearsed be-
fore out of the Tlialmud, and the like is in
the Jerusalemy Thargum upon this place,
saying, " They turned their faces towards
mount Gerizzim, and opened their mouth
with blessing : Blessed be the man that
maketh not any image, or figure, or any si-
militude which is hateful and abominable be-
fore the Lord, the work of the hands of the
son of man, and putteth it not in a secret
place. They turned their faces towards
mount Ebal, and said. Cursed be the man
which maketh an image, or a figure, or any
similitude, which is hateful and abominable
before the Lord, the work of the hands of the
son of man, and putteth it in a secret place:
and all the people, these (on the one side)
and these (on the other side) answered and
said, Amen." Cursing is both in words
and deeds, and implieth both the withhold-
ing of all good things, and the inflicting of
all evil, especially of eternal damnation and
torment, Matt. xxv. 41. See the annot. on
Gen. iii. 14; iv. 11. The man,] That is,
every one, as Paul expoundeth the last of
these curses, Gal. iii. 10, teaching us to un-
derstand the like of all. Graven,] The
Chald., and Thargum Jerusalemy, interpret
it Tselm, an image : under graven and mol-
ten images, all other like human inventions
are implied, as is noted on Exod. xx. 4. And
the like is to be understood for the transgres-
sion of any other commandment of the first
table. An abomination to,] Or, the abomi-
nation of Jehovah, that is, which he greatly
abhorrcth. Hereupon images and idols are
often called ' abominations,' 2 Kings xxiii.
13: Is. xliv. 19; Ezek. vii. 20. The grafts-
man,] Or artificer, implying all devices of
the most wise and prudent, which make idols
'according to their own understanding,' Hos.
xiii. 2. For artificers were employed in the
work of God's sanctuary, 1 Chron. xxix. 5,
but when they leave the word of God, and
follow their own inventions, their work is
cursed and condemned, Jer. x. 3, 9; Is. xl.
18, 20; Hos. viii. 6. A secret place,] So
that not open idolatry only, but the most se-
cret is execrable, though it be even in ' the
heart:' see Ezek. viii. 12: Ps. xliv. 20, 21,
Amen,] Or, So be it, as the Gr. translatetb
it. A confirmation of the curse with theii
own mouths, desiring that it might be, anc
believing that it should be: see Num. v. 22-
The Hebs. say of blessing, " Whosoever an-
swereth Amen after him that blesseth, he is
as he that blesseth." Maim, in Misneh
treat, of Blessings, chap. i. sect. 11. The
same is to be thought of saying Amen after
all these curses.
Ver. 16. — Setteth light by,] Or, as
the Gr. hath, dishonoureth : see the aiuiots.
on Exod. XX. 12.
Ver. 17. — Limit,] Or, lanA-mark, bor-
der : against which the law was before given,
in Deut. xix. 14.
Ver. 18. — Blind to err,j Or, to go
astray. They that see, ought to be ' eyes to
the blind,' Job xxix. 15, and are forbidden to
' put a stumbling-block ' before them, Lev.
xix. 14, much more to seduce them from the
right way: for they that are proud, and err
from God's commandments, are ' cursed,' Ps.
cxix. 21, how much more if they cause others
to err? ' He that causeth the righteous to go
astray in an evil way, shall fall himself into
his own pit,' Prov. xxviii. 10.
Ver. 19. — Wresteth,] Or, perverteth,
turneth aside : See the law concerning this,
in Deut. xxiv. 17.
Ver. 20. — Father's wife,] Of this, aud
350
DEUTERONOMY.
^^ Cursed he he that lieth with any beast -. and all the people sliall
say, Amen.
^^ Cursed be he that lieth with his sister, the daughter of his fa-
ther or the daughter of his mother, and all tlie people shall say.
Amen.
^^ Cursed he he that lieth with his mother-in-law : and all the
people shall say, Amen.
^* Cursed be he that smiteth his neighbour in secret : and all the
people shall say. Amen.
^^ Cursed he he that taketh a reward to smite a soul, the blood of
an innocent -. and all the people shall say. Amen.
'^^ Cursed be he that confirmeth not the words of this law to do
them : and all the people shall say. Amen.
the rest that follow, see Lev, xviii. Because
men give themselves over to divers noisome
lusts of the flesh, God causeth divers curses
to be pronounced against this sin, the more to
deter men from following the same in any
sort.
Ver. 24. — Smiteth,] This word is used
sometimes for slaying or killing, as Deut. i.
4; xiii. 15, sometimes for wounding only,
Zach. xiii. 6, or chastising, Deut. xxviii. 27,
28, sometimes for smiting ' with the fist of
wickedness,' Is. Iviii. 4, or ' with the
tongue,' Jer. xviii. 18. In secret,] The
Gr. expoundeth it, by guile.
Ver. 25. — A reward,] A bribe, or gift:
as the Gr. translateth it, gifts : and this is
the magistrates' sin, Deut. xvi. 19, and was
found in Israel, as Mic. iii. II. 'The heads
thereof judge for bribes.' To smite,] In
Chald., to kill a soul, that is, a person.
The blood of an innocent,] Or, as the
Gr. expoundeth it, of innocent blood ; which
is an eflect of bribery, as in Ezek. xxii. 12.
*In thee liave they taken bribes, to shed
blood.'
Ver. 2G.— Cursed be he,] The Gr. trans-
lateth, Cursed be every mem: and so the
apostle allegeth it, Gal. iii. 10, where he
giveth tills doctrine, ' So many as are of the
works of the law, are under the curse : that
while men do the law outwardly, yet are
they cursed by the law, as being privily trans-
gressors: for ' the law is spiritual, but men
are cariial, sold under sin,' Rom. vii. 9 — 14.
Confirmeth not,] Or, stablisheth not:
which the Gr., and our apostle in Gal. iii.
10, expound ' continueth not.' For 'when
the just man turneth away from his justices,
and committeth iniquity, &c. all his justice
that he hath done shall not be mentioned ; in
his trespass that he hath trespassed, and in.
his sin that he hath sinned, in them shall he
die,' Ezek. xviii. 24. See the annot. on
Lev. xxvi. 15. The words,] In Gr. all the
words : see the like in Lev. xxv. 18; Exod.
XXV. 40; Deut. xix. 15. And so the apos-
tle citeth this place in Gal. iii. 10, 'con-
tinueth not in all things written in the book
of the law.' To do them,] This is an ex-
position of the former word confirmeth, and
sometime the one is put for the other; as, 'to
confirm the words of this covenant,' 2 Kings
xxiii. 3, for which another prophet saith, ' to
do the words,' 2 Chron. xxxiv. 31. 'For
not the hearers of the law are just before
God, but the doers of the law shall be justi-
fied,' Rom. ii. 13. And forasmuch as
' there is not a just man upon earth, that doeth
good and sinneth not,' Eccl. vii. 20, ' there-
fore by the deeds of the law there shall no
flesh be justified in his sight,' Rom. iii. 20,
that the apostle rightly gathereth, ' as many
as are of the works of the law, are under the
curse,' Gal. iii. 10. Therefore the use of
the law was to be ' a schoolmaster unto Christ,
who hath redeemed us from the curse of the
law, being made a curse for us,' Gal. iii. 24,
13.
CHAP. XXVIII.
1. If upon condition of observing and doing all God's command-
ments, he promiseth many blessings earthly and heavenly. 15. But for
disobedience, he threateneth manifold curses, plagues, and miseries.
CHAP. XXVIII.
351
' And it shall be, if hearkening thou shalt hearken unto the
voice of Jehovali thy God, to observe to do all his commandments,
which I command thee this day, that Jehovah thy God will give
thee to be liigh above all the nations of the earth. ^ And all these
blessings shall come upon thee, and overtake thee, if thou shalt
hearken unto the voice of Jehovah thy God. ^ Blessed shalt thou
he in the city, and blessed shalt thou be in the field. * Blessed shall
he the fruit of thy womb, and the fruit of thy ground, and the fruit
of thy cattle, the increase of thy kine, and the flocks of thy sheep.
Blessed shall he thy basket and thy dough-trough. ^ Blessed shalt
thou be when thou comest in, and blessed shalt thou be when thou
goest out. ' Jehovah will give thine enemies that rise up against
thee to be smitten before thy face; they shall come out against thee
Ver. I. — Hearkening thou shalt
HEARKEN,] That is, shalt continually and
diligently hearken to (or obey) the voice ;
which the Chald. translateth, shalt receive the
word of the Lord. As in the former chapter
the law was confirmed by blessings and curses
pronounced hy the people; so here it is con-
firmed in like sort, but more largely, by God
himself: that Israel might be kept in due
obedience, and finding in themselves the im-
possibility of doing the law, they might have
recourse unto Christ by faith. To observe
TO DO,] In Gr., tu observe (or keep) and to
do. Give thee to be high,] That is, ^ set
and establish thee high : as giving, 1 Chron.
xvii. 22, is expounded, ' stablishing,' 2 Sam.
vii. 24. And ' highness meaneth heavenly
dignity given of God, by the high (or heavenly
calling, whereof they were made partakers,
Phil. iii. 14; Heb. iii. 1, whereby they were
to seek and mind ' the things that are above,'
Col. iii. I, 2, and have their ' conversation in
heaven,' Phil. iii. 20. For, ' the way of life
is above to the wise, that he may depart
from hell beneath,' Prov. xv. 24. See also
Deut. xxvi. 19.
Ver. 2. — Overtake thee,] Or take hold
on thee : The Gr. translateth, Jind thee. It
meaneth obtaining of all blessings, and effec-
tual applying of them, for their good and
comfort. The like is said of their curses, in
ver. 15, 45, and generally of God's 'words
and statutes, of which the prophet telleth the
Jews, that they overtook (or took hold) of
their fathers, when they were punished for
transgressing them, Zech. i. 6.
Ver. 3. — Blessed thou,] The first bless-
ing is upon the person, who must be accept-
able to God, before any of his works are ac-
cepted, Gen. iv. 4, and the person being
blessed, all things prosper about him. What
'blessing' is, see the annot. on Gen. i. 22 ;
ii. 3 ; xii. 2. City,] By this, and the Jield,
all places, and all estates of life are meant.
Ver. 4. — Fruit of thy womb,] Or, of
thy belly : the Chald. saith, the child of thy
bowels. The second blessing is upon a man's
possessions, of all sorts for increase, which
was at the first by God's blessing the creatures.
Gen. i. 22, 2S, and so continueth, as it is
written, ' And he blesseth them, and they
are multiplied greatly,' Ps. cvii. 39. So Ps.
cxxviii. 1, 3. Thy ground,] Or land, the
fruits whereof were also figures of heavenly
blessings: see Lev. xxvi. 4. Increase,]
Or young : in Gr., herds : see Deut. vii. 13.
Ver. 5 Basket,] Whereinto fruits are
put when they are gathered, Deut. xxvi. 2.
Dough-trough,] Or dough, or store : see
Exod. viii. 3; xii. 34. These two are named
instead of all places and vessels, wherein the
fruits and commodities which God sendeth,
are kept for use and store. Therefore the
Gr. for basket, translateth barns, (as Luke
xii. 18,) and for the * dough-trough,' re-
mainders, or store that is left. So in ver.
17. And this is the third degree of blessing
upon the commodities which men reap of
their possessions.
Ver. 6. — Comest in,] By coming in,
and going out, the scripture meaneth all em-
ployment and administration in any business,
or office, as in government of a kingdom, 2
Chron. i. 10, of the church, Acts i. 21, of a
family. Gen. xxxix. 11; Ps. civ. 23, and
generally of all other aflairs, as 2 Sam. iii.
25; Acts ix. 28. So this fourth blessing
concerneth the whole administration and con-
versation of the saints.
Ver. 7. — Smitten,] That is, as the Gr.
and Chald. expound it, crushed, and broken ;
see an example of this in David's enemies, 2
Sam. xxii. 38—43. And the fifth blessing
concerneth the safety of God's people, and
their victories over their enemies, of whom
the chief is satan himself, and him will 'the
God of peace crush under the feet of his peo-
ple,' Rom. xvi. 20. Flee,] A sign of dis-
352
DEUTERONOMY.
one way, and fly before tliee seven ways. ^ Jeliovah will command
the blessing to be with thee, in thy store-houses, and in all thattliou
settest thine hand nnto, and he will bless thee iji the land which Je-
hovah tliy God giveth nnto thee. ^ Jehovah will stablish thee nnto
himself 1^ov an holy people, as he hath sworn nnto thee, if thou shalt
keep the commandments of Jehovah thy God, and walk in his ways.
'" And all people of the earth shall see, that the name of Jehovah is
called upon thee, and they shall be afraid of tliee. ^' And Jehovah
will make thee plenteous in good things, in the fruit of tliy womb,
and in the fruit of thy cattle, and in the fruit of thy ground, in the
land which Jeliovah sware unto thy fathers, to give imto tliee.
'^ Jehovah will open unto thee his good treasure, tlie heavens, to
give thee rain of tliy land in Iiis season, and to bless all the work of
thine hand : and thou shalt lend nnto many nations and thou shalt
not borrow.
'^ And Jeliovah will give tliee to be the liead, and not the tail,
and thou shalt be above only, and shalt not be beneath, if thou
them to be known and arkrowledged of all
comfitiire and destruction: therefore when one
prophet saith, ' Wilt thou flee before thine
enemies?' 2 Sam. xxiv. IS, another explain-
eth it, ' to be destroyed before thine enemies,'
1 Chron. xxi. 12. Seven ways,] That is,
ma?i?/ ways : so signifying a full conquest
over them, for seven is a complete number,
often used for manyf as is noted on Gen. ii.
2; xxxiii. 3; Lev. iv. 6. It signifieth also
their dispersion, every man his way, whereas
they came out jointly together, all ' one way.'
Ver. 8. — Will command,] That is, will
powerfully send, and eflectually prociue the
blessing. Of this phrase, see Lev. xxv. 21.
The contrafy hereunto is, he • will send upon
thee,' ver. 20. The blessing,] Whereun-
to is opposed ' the curse, vexation, and re-
buke,' ver. 20. Store-houses,] Or barns;
in Chald., treasures: so in Prov. iii. 10.
That thou settest thy hand unto,] Heb.
the setting to of thy hand : whereof see
Deut. xii. 7. Thus "this sixth promise im-
plieth a general blessing upon all that the
godly hath or doth.
Ver. 9.— Stablish thee,] Set thee up
firm and sure. This seventh blessing pro-
perly concerneth spiritual things and heaven-
ly, for the sanctification of the church, and
establishment thereof in that grace, by rea-
son of the covenant and oath of God, where-
of he never repenteth, Ps. ex. 4. ' For the
gifts and calling of God are without repen-
tance,' Rom. xi. 29.
Ver. 10. — Is called upon thee,] That
is, thou art called by his yiumc : as befoi-e
Moses said, ' Ye are the sons of Jehovah
your God,' Deut. xiv. 1. Of this phrase,
see the annot. on Gen. xlviii. 16. Here God
enlargeth his former blessings, in causing
other peoples. Afraid of thee,] As was
fore-promised, Deut. xi. 25, and had come
to pass unto Israel, Deut. ii. 25, and unto
Abraham, Is. xli. 5, and other particular
persons, as ' Saul was afraid of David, be-
cause the Lord was with him,' 1 Sam. xviii.
12, 15, 29.
Ver. 11. — Make thee plenteous,] Or,
mahe thee to excel; in Gr., multiply thee.
In GOOD,] Or,/or^oo(^ things. An enlarge-
ment of the blessing promised in ver. 4,
which all should see by the abundance of
good things from beneath.
Ver. 12. — Treasure,] Or, treasury,
store-house, which he expoundeth after to be
rain from heaven, for so the scripture else-
where mentioneth, ' treasures of the snow,
and treasures of the hail, and of the wind,'
Job xxxviii. 22; Ps. cxxxv. 7, and these
were blessings from above, which caused the in-
crease of those good things promised in ver.
4, 5. In his season,] That is, in due sea-
son ; meaning the first and latter rain, men-
tioned in Deut. xi. 14. See the notes on
Lev. xxvi. 4. Shalt lend,] That is. shalt
have such plenty, as that thou shalt lend unto
many nations; a sign both of wealth, liberal-
ity, and sovereignty; for, ' the borrower is
servant to the man that lendeth,' Prov. xxii.
7, therefore the Gr. giveth here a double in-
terpretation ; ' thou shalt lend unto many na-
tions, and thou shalt not borrow: and shalt
rule over many nations, and they shall not
rule over thee:' which words are borrowed
here from Deut. xv. 6.
Ver. 13. — The head,] A figure or par-
able, meaning chief in authority and power,
(railed before, a ruling over many nations,
CHAP. XX V^ 1 1 1.
353
hearken unto the commandments of Jehovah thy God, which I
command thee this day, to observe and to do. '* And thon shalt
not go aside from any of the words which I command you this day,
to the right hand, or to the left, to go after other gods to serve
them.
*^ And it shall be, if thou wilt not hearken unto the voice of Je-
hovah thy God, to observe to do all his commandments, and his
statutes which I command thee this day, that all these curses shall
come upon thee, and overtake tliee. '^ Cursed shalt tliou be in the
city, and cursed shalt thou be in the field. " Cursed shall be thy
basket, and thy dough-trough. '^ Cursed shall be the fruit of thy
womb, and the fruit of thy ground, the increase of thy kine, and
the flocks of thy sheep. " Cursed shalt thou be when thou comest in,
and cursed shalt thou be when thou goest out. ^" Jehovah will send
upon thee a curse, vexation, and rebuke, in all that thou settest
thine hand unto, which thou wouldest do, until thou be destroyed,
and until thou perish quickly, because of the evil of thy doings,
for that thou hast forsaken me. ^' Jehovah will make the pesti-
lence cleave unto thee, until he have consumed thee from off the
Deut. XV. 6,) as ' the tail' signifieth inferior-
ity and baseness, wliich the Chald. expound-
eth thus, 'The Lord v,ill give thfie to be
strong and not weak.' Tliis is opened in Is.
ix. 14, 15. ' The Lord will cut ofl" from Is-
rael, head and tail, &c. the ancient and hon-
o\irable, he is the head; and the prophet that
teacheth lies, he is the tail.' Thus by head
here, we may also understand spiritually, the
honour of the truth, wherewith the church of
God should be adorned and exalted. Above,]
In honour and dignity, not earthly only, but
heavenly, as in ver. I. So Christ said to the
Jews, ' Ye are from beneath, I am from
above: ye are of this world, I am not of this
%yorld,' John viii. 23. Likewise of his dis-
ciples he saith, ' They are not of the world,
even as I am not of the world,' John xvii.
16. If thou hearken,] The conditinn of
the former promises, the first l)ranch where-
of is obedience, to do all that is commanded.
Ver. 14. — And thou shalt not,] That
is, Jf thou shalt not ; for this is the second
branch of the condition, restraining all dis-
obedience against any of God's words.
Other GODS,]Which the Chald. expoundeth,
Idols of the people.
Ver. 15. — Not hearken,] In Chald.,
not receive the word of Lord. Here fol-
loweth a large commination of the curses
that shall come upon the transgressors of the
law: compare this with Lev. xxvi. 14, &c.
and this condition is opposite to the former in
ver. 1, 2.
Ver. 16 Cursed thou,] The first curse
is upon their persons, opposed to the blessing
Vol. II. 2
in ver. 3. What the curse meaneth, see
Deut. xxvii. 15; Gen. iii. 14.
Ver. 17. — Dough-trohgh,] Or store ;
in Gr., thy remainder. This second curse
is opposed to the third blessing in ver. 5.
Ver. 18. — Fruit of thv womb,] In
Chald., the child of thy hoivels. This third
curse is set against the second blessing in
ver. 4.
Ver. 19.— Comest in, &c.,] That is, in
all thy ways and administration. The fourth
curse, opposed to the fourth blessing ; in ver.
6.
Ver. 20 — A curse,] So God threateneth
the priests, in Mai. ii. 2, and this fifth de-
nunciation is against the sixth promise of
blessing, in ver. 8. This curse the Gr. ex-
poundeth, lack, vtx penury. Vexation,] Or,
trouble, tumult, and destruction, as Deut. vii.
23, this the Gr. iiiterpreteth, /ajniwe/ but
the word is more general, implying wars also,
and other plagues upon the body, as Zach.
xiv. 13; 1 Sam. xiv. 20; v. 9. And this
judgment was upon Israel, 2 Chron. xv, 5.
Rebuke,] This is not only from men, but
from God, who is said to rebuke, not only by
words, but by deeds, whereupon men 'perish,'
Ps. Ixxx. 17, and 'his rebuke is with flames
of fire,' Is. Ixvi. 15. Hereupon the Gr.
here translateth it consumption. How this
came upon Israel, see Is. li. 20; xxx. 17.
Forsaken me,] In Chald., forsaken my
fear.
Ver. 21. — The pestilence,] The Gr.
and Chald. translate it, death : see the an-
not. on Exod. v. 3, and Lev xxvi. 25. Tlie
Y
354
DEUTERONOMY.
land wliitlier thou goest to possess it. ^^ Jeliovali will smite tliee
witli the consumption, and with the burning ague, and with all in-
flammation, and with an extreme burning, and with the sword, and
with blasting, and with mildew, and they shall pursue thee until tliou
perish. ^^ And tliy lieavens which are over thine head shall be
brass, and the earth wliich is under thee shall he iron.
^* Jehovah will give thee rain of thy land to be powder and
dust ; from the heavens shall it come down upon thee until thou be
destroyed. ^^ Jehovah will give thee to be smitten before thine ene-
mies ; thou shalt go out against him one way, and flee before him
seven ways, and tliou shalt be for a removing to all tlie kingdoms
of the ear til. '^^ And thy carcass shall be for meat to all the fowls
of the heavens, and to the beasts of the earth, and none shall fray
them away. ''"' Jehovali will smite thee with the boil of Egypt, and
with tlie emerods, and with the scab, and with the itch whereof
thou canst not be healed. ^^ Jehovah will smite thee witli madness.
fulfilling of this plague is mentioned in Amos
iv. 10.
Ver. 22. — Consumption,] Of this, and
the ague following, st'e Lev. xxvi. 16. The
SWORD,] Or drought : but the Gr. taketh it
in the first sense, translating it slaughter :
so in Lev. xxvi. 25. Blasting,] Of corn
and fruits with a dry wind, 2 Kings xix. 26,
for the original word signifieth dryness ; and
such was the east-wind that blasted in those
parts, Gen. xli. 6. Therefore the Gr. trans-
lateth it, corruption with wind. The fulfill-
ing of this judgment is showed in Amos iv.
9; Hag. ii. 17. Mildew,] Which hath
the name in Heb. of paleness (as Jer. xxx.
6,) and so is here translated in Gr., and is a
plague upon corn, through too much moist-
ness, (as blasting is with dryness) whereby
the natural greenness is gone before it be ripe,
and the colour faded. So in Amos iv. 9;
Hag. ii. 17; 2 Chron. vi. 28.
Ver. 23. — Thy heavens,] In Gr. and
Chald., the heaven: see the annot. on Luv.
xxvi. 19. It meaneth a restraint of rain,
whereby the land should be barren.
Ver. 24. — Powder,] Or small dust. In-
stead of rain, your air shall be filled with
dust, which the wind and other things raise
in time of drought. This word is used
when speaking of God's judgments, Is. v.
24; xxix. 5; Ezek. xxvi. 10; Nah. i. 3;
Luke ix. 5, and with dust was Egypt
plagued, Exod. ix. 9. From the heavens,]
That is, from the air.
Ver. 25. — Smitten,] In Chald., broken:
this is opposite to the fifth blessing, in ver.
7. Flee,] And consequently fall and
perish ; as to^ee three months before the ene-
my, 2 Sam. XXV. 13, is expounded, ' to be
destroyed three months,' 1 Chron. xxi. 12.
For a removing,] That is, removed, shaken,
and dispersed; as the Gr. translateth, thou
shalt be in dispersion. This word Jeremiah
useth when the time of their dispersion was
come upon them, Jer. xv. 4; xxix. IS ; xxxiv.
17. So in 2 Chron. xxix. 8.
Ver. 26. — Thy carcass,] That is, car-
casses ; the Gr. expoundeth it, yoiir dead
men : he meaneth that they should not have
honest burial; but being slain by the sword,
should be eaten by beasts. These words of
Moses Jeremiah repeateth, Jer. vii. 33;
xvi. 4; xxxiv. 20. And Asaph lamenteth
the pouring out of this plague, Ps. Lxxix. 1
—3.
Ver. 27. — Boil of Egypt,] Or Egyptian
ulcers, whereof see Exod. ix. 9 — II. Eme-
rods,] Or piles, a disease wherewith God
smote the Philistines in their secret hinder,
parts, 1 Sam. v. 9; Ps. Ixxviii. 66. For this
disease the Heb. hath two names, the one in
the line G7iaph6lim, the other in the margin
Techdrim ; and this latter is used in the
line, in 1 Sam. vi. 11, 17. Itch,] So the
Gr. expoundeth it: the Chald. saith, a dry
scab. Whereof,] Or, so that thou canst
not be healed : and this is the counterpart to
the promise made upon their obedience, in
Exod. XV. 26.
Ver. 28.— Madness,] Or, fury ; this is
properly in the mind, but manifested by
foolish gesture, 1 Sam. xxi. 13, 14. And
because the prophets were often moved with
ecstacies, and carried themselves strangely,
some in contempt would call them mad men,
2 Kings ix. 11 ; Jer. xxix. t6. Blindness,]
That is both in body and mind. Is. xlii. 19.
The contrary blessing we receive by Christ,
Is. xlii. 7, 16. Astonishment,] Or,
nmnzcment, wondering : this is threatened
CHAP. XX van.
355
and witli blindness, and with astonishment of heart. ^^ And thou
shalt be groping at noon day, as the blind gropeth in thick dark-
ness, and thou shalt not prosper in thy ways, and thou slialt be
only fraudulently oppressed and robbed all days, and none shall save
thee. ^ Thou shalt betrothe a wife, and another man shall lie with
her ; thou shalt build an house, and thou shalt not dwell therein ;
thou shalt plant a vineyard and shalt not make it common. ^^ Thine
ox shall he slain before thine eyes, and thou shalt not eat thereof :
thine ass shall be violently taken away from before thy face, and
shall not return unto thee ; thy sheep shall be given unto thine ene-
mies, and thou shalt have none to save. ^' Thy sons and thy
daughters shall be given to another people, and thine eyes shall see,
and shall fail with longing for them all the day, and there shall be
no power m thine liand.
^^ The fruit of thy hand, and all thy labour shall a people eat up
wliicli thou knowest not : and thou shalt be only fraudulently op-
pressed and crushed all thy days. ^* And thou shalt be mad for
the siglit of thine eyes which tliou shalt see. ^^ Jehovah will smite
thee with an evil boil on the knees, and on the legs, whereof thou
canst not be liealed, from the sole of thy foot, even unto the top of
thine head. ^^ Jehovah will bring thee, and thy king which thou
shalt set over thee, unto a nation which thou hast not known, thou
even to the prophets, in Jer. iv. 9, and other
unbelievers, Hal), i. 5; Acts xiii. 41.
V^ER. 29. — Groping,] Or, feeling ; meant
as an effect of blindness of soul, as Paul
speaketh of God's works to the heathen, 'that
they should seek the Lord, if haply they
might feel (or grope) after him, and find him,'
Acts xvii. i?. So it is said of the wicked,
in Job V. 14. ' They meet with darkness in
the day time, and grope in the noon day as
in the night:' and in Job xii. 25, 'They
grope in the dark without light.' Save
THEE,] That is, as the Gr. traiislateth it^
thou shalt have no helper. So in 2 Sam.
xxii. 42, 'they looked, but there was none to
save.'
Ver. 30. — Lie with her,] Or, defile,
ravish her. The Heb. Shai/al signifying the
act of generation, as here aud in Is. xiii. 16,
Zach. xiv. 2, expounded in the Heb. margin
to be read Shacab, which is to lie with.
Make it corimon,] That is, gather and eat
the grapes thereof. See Deut. xx. 6. On
the contrary, when God promiseth giace he
saith, ' the planters shall plant (vines) aiid
shall make them common,' Jer. xxxi. 5.
Ver. 31.— Not retl'rn,] That is, not be
relumed, or restored, as the Gr. explaineth it.
See the annots. on Gen. ii. 20; xvi. 14. To
save,] In Gr., ?io helper : as ver. 29.
Ver. 32— Fail,] Or, be consigned, to
wit, with longing, or desire : so it is else-
where spoken of the eyes, in Ps. cxix. 82, of
the soul, Ps. Ixxxiv. 3, and of the reins. Job
xix. 27, where Job speaketh of his desire to
see God at the resurrection. No power in
THY HAND,] So the Chald. expoundeth it,
and the Gr., thy hand shall not be strong (or
able) or we may interpret it, nothing shall be
in the power of thine hand. The contrary is
in Mic. ii. 1; Gen. xxxi. 29.
Ver. 33. — Eat up,] Or, devour: this
judgment came upon Israel by the heathen,
Is. i. 7; Jer. v. 17 ; viii. 16.
Ver. 34. — For the sight,] In Gr.,/or
the sight (or visions) meaning that they
should see such heavy troubles, as should
make them mad through fear and sorrow,
being without faith, comfort, and patience.
These are the lively and powerful effects of
the law upon the conscience of sinners, that
it bereaveth them of all sense of God's favpur:
for, 'the law is n.ot of faith,' Gal. iii. 12.
Ver. 35. — Evil boil,] Sore, or malig
nant ulcer : such a plague spiritual God
sendeth on antichrist. Rev. xvi. 2. And in
body, Job was afflicted with such ' from the
sole of his foot unto the top of his head,' for
the trial of his faith and patience, Job ii. 7.
Ver. 36. — Bring,] Or lead, make go,
into captivity. This foietelltth the over-
throw of their state, which was accomplished
356
DEUTERONOMY.
or thy fathers, and there thou shalt serve other gods, wood and stone.
^^ And thou shalt be for an astonishment, for a proverb, and for a
by-word among all people, whither Jehovah shall lead tliee.
^^ Much seed shalt thou carry out into the field, and little shalt thou
gather in, for the locust shall consume it. ^^ Thou shalt plant
vineyards and dress them, but thou shalt not drink the wine, nor
gather (the grapes) for the worm shall eat it. *" Thou shalt have
oli\e-trees in all thy coast, but thou shalt not anoint thyself with
the oil, for thine olive shall cast (his fruity " Thou shalt beget
sons and daughters, but they shall not be thine, for they shall go
into captivity. *^ All tliy trees, and the fruit of thy land, shall the
grasshopper possess. ^^ The stranger that is within thee shall get
up above thee on high high, and thou shalt come down below be-
low. " He shall lend to thee, and thou shalt not lend to him ; he
shall be the head, and thou shalt be the tail. " KvA all tliese
curses shall come upon thee, and sliall pursue thee, and overtake
thee, until thou be destroyed, because tliou hearkenedst not unto
the voice of Jehovah thy God, to keep his commandments and his
statutes which he hath commanded thee. *^ And they shall be upon
thee for a sign and for a wonder, and upon thy seed for ever.
" Because thou servedst not Jehovali thy God with joyfulness, and
with goodness of heart for the abundance of all things. *** There-
fore thou shalt serve thine enemies, wliom Jehovah will send against
thee, in hunger, and in thirst, and in nakedness, and in want of all
things : and he will put a yoke of iron upon thy neck, until he
have destroyed thee. *^ Jehovah will bring against thee a nation
by Assyria and Babylon, 2 Kings xvii. 6;
XXV. 1, &c. Thy king,] la Gr. thy prin-
ces: both were fulfilled, 2 Kings xxiv. 14,
15. Other gods,] As in their own land
they served other gods, that is, idols of wood
and of stone, Jer. ii. 27, so God threateneth
to send them as slaves into other lands, where
they would do the like, though by his pro-
phets he warned them not to do so, Isa. xiiv.
8, 9, &c. Jer. x. 2 — 11. So for making an
idol in the wilderness, God had before given
them up 'to worship the host of heaven,'
Acts vii. 41, 42. The Chald. here transla-
te th, thou shalt serve people that serve idols
of wood and of stone. iSo after in ver. 64.
Ver. 37. — A BY-WORD,] yi sharp or cut-
ting taunt: thus God tlneatened again im-
mediately before it came to pass, Jer. xxiv.
9, and before that in Solomon's days, 1 Kings
ix. 7, and it came upon them, as Ps. xliv.
14, 15, &c.
Ver. 38.— The Locust,] That is, lo-
custs : see the judgments here threatened,
fulfilled in Joel i. 4; Amos iv. 9 ; vii. 1, 2 '.
Hag. i. 6, 11.
Ver. 42. — Grasshopper,] Called in Heb.
Tesalatsal, a word here only used; the Gr.
translateth it erisubee, which is a blasting
or mildew, that spoileth corn.
Ver. 44.— The head,] Or, for the head,
that is, the chief, which the Chald. expound-
eth strong ; as the tail is in Chald. the
tveak: see ver. 13.
Ver. 46.— For a sign,] The Gr. and
Chald. translate plurally, signs and wonders.
Thy seed,] Chald., thy sons
Ver. 47. — Goodness of heart,] The
Gr. translateth it, a good heart ; the Cliald.,
t7-uth of heart : it meaneth also gladness, as
in Is. Ixv. 14, it is opposed to ' sorrow.' Of
this the Jews made confession when they
were returned from Babylon, Neh. ix. 35.
Of all,] Gr., of all things ; and Thargum
Jonathan addeth, of all good: aaid so in ver.
4S, want of all good.
Ver. 48. — Yoke of iron,] That is, hard
servitude under heathen rulers; as Jer.xxviii.
13, 14, for 'servants are said to be under the
yoke,' 1 Tim. vi. 1.
Ver. 49.— As the Eagle,] That flicth
CHAP. XXVIII. 357
from far, from the end of the earth, as the eagle flieth -. a nation
whose tongue thou slialt not hear. '° A nation of a strong face,
which will not regard the face of the old, nor show grace to the
young. " And he shall eat the fruit of thy cattle, and the fruit of
thy land, until thou be destroyed, which shall not leave mito thee,
corn, new wine, or new oil, the increase of thy kine, or flocks of
thy sheep, until he have destroyed thee. ^^ And he shall besiege
thee in all thy gates, until thine high and fenced walls come down,
wherein thou trustedst, throughout all thy land, and he shall be-
siege thee in all thy gates throughout all tliyland which Jehovah thy
God hath given unto thee. ^^ And thou slialt eat the fruit of thy
womb, the flesh of thy sons and of thy daughters which Jehovah
thy God hath given unto thee, in the siege and in the straitness
wlierewith tliine enemies sliall distress thee. ^* The man that is
tender among you and very delicate, his eye shall be evil towards
his brother, and towards the wife of his bosom, and towards the
remnant of his sons which he shall leave. " So that he will not
give to any one of them of the flesh of his sons, whom he shall
eat, because he hath not left unto him anything in the siege and in
the straitness, wherewith thine enemies shall distress thee in all thy
gates. ^^ The tender woman among you and delicate, which would
not adventure the sole of her foot to set it on the ground for deli-
cateness and for tenderness, her eye shall be evil towards the hus-
band of her bosom, and towards her son, and towards her daughter -.
" And towards her after-birth tliat cometh out from between
lier feet, and towards her sons which she shall bear, for she shall
eat them for want of all things, in secret, in the siege and in the
straitness,wherewith thine enemy shall distress thee in thy gates.
swiftly and violently, therefore the Gr. trans- (that is, surely I will not give) any more
latetli, like the violence of an eagle. This thy corn to be meat for thine enemies,
is a prophecy of the Babylonians, the ' lion and the sons of the stranger shall not drink
with eagle's wings,' Dan. vii. 4. So Nebu- thy wine, for which thou hast laboured: but
chadnezzar is likened to a ' great eagle with they that have gathered it, shall eat it, and
great wings,' &c. Ezek. xvij. 3, 12. Not praise the Lord, and they that have brought
HEAR,] That is, not understand: see the it together, shall drink it in the courts of my
notes on Gen. xi. 7. holiness. Is. Ixii. 8, 9.
Ver. 50. — Of a strong face,] That is, Ver. 52. — Thy gates,] In Gr, and
bold, fierce, cruel, and (as the Gr. translateth) ChhXd., thy cities : so ver. 55. See this ful-
impudent. This title is given to Antiochus filled, 2 Kings xvii. ; xxv.
Epiphanes, the great afflicter of the Jews, Ver. 53. — The froit of thy wombJ In
Dan. viii. 23. Not regard,] Not respect Chald., the children of thy bowels. The
or honour any person. like threatening is in Lev. xxvi. 29; Jer.
Ver. 51. — Fruit of thy cattle,] Thy xix. 9, fulfilled, 2 Kings vi. 29; Lam. iv. 10.
young beasts. See the fulfilling of this men- Ver. 54 Eye shall be evil,] That is,
tioned before the captivity, Is. i. 7. Corn,] he shall grudge and envy : see Deut. xv. 9,
The enemies devouring of these earthly bless- The Gr. translateth, he shall bewitch with his
ings in Canaan, the holy land, figured also eye. So in ver. 56. Of his bosom,] That is,
that Israel should for their sins be deprived which lieth in his bosom, as Mic. vii. 5.
of God's heavenly blessings, till God should Ver, 57. — Her after-birth,] And so
turn them again to himself by the faith of the her little one therein; as the Cnald. expound-
gospel: and then he sweareth, 'If I give eth it, the least of her children.
358 DEUTERONOMY.
** If thou wilt not observe to do all the words of this law, that are
written in tliis book, to fear this glorious and fearful name Jeho-
vah tliy God. *^ And Jehovah will make marvellous thy plagues,
and the plagues of thy seed; plagues great and permanent, and
sicknesses evil and permanent. *" And he will bring upon thee
every disease of Egypt, wliich thou wast afraid because of them,
and they sliall cleave unto thee.
" Also every sickness, and every plague, which is not written in
the book of this law, them will Jehovah bring upon thee, until thou
be destroyed. *" And ye shall be left with a few men, whereas ye
were as tlie stars of the heavens for multitude, because thou
hearkenedst not unto the voice of Jeliovah thy God. ^^ And it
shall be, as Jehovah rejoiced over you, to do you good, and to mul-
tiply you, so Jehovah will rejoice over you to make you perish,
and to destroy you, and ye shall be plucked from off the land,
whither thou goest in to possess it. " And Jeliovah will scatter
tliee among all peoples, from the end of the earth, and unto the end
of the earth j and there thou shalt serve other gods, wliicli thou
hast not known, thou or thy fathers, wood and stone. ^^ And in
tliose nations tliou shalt not find ease, neither shall there be rest for
the sole of tliy foot : and Jehovah will give unto tliee there, a
trembling heart, and failing of eyes, and pining of soul.
^^ And thy life shall be lianging in doubt before thee, and tliou
shalt dread night and day, and shalt not have assurance of thy life.
" In the morning thou shalt say, Wlio will give the evening ; and
Ver. 58. — Fearful,] In Gy., marvel- unto the end of them,' Matt. xxiv. 31; Mark
lous. xiii. 27. This dispersion of the Jews is visi-
Ver. 59. — Thy plague,] Or, every of ble even to this day. Serve other gods,]
thy plagues: as the form of the Heh. word The Chald. expoundeth it, serve people that
implieth. Thy seed,] Cha\A. thy children, serve idols : but it implieth God's judgment.
Permanent,] Or, _^n«,/«2</i/?</ andcontinu- in giving them over to other sin : see the notes
ing long: as Thargum Jonathan explaineth, on ver. 36.
which shall dure long upon your bodies. Ver. 65. — Not find ease,] Or, not have
Ver. CO. — Disease,] Or sickness; in quietness. Unto this curse of the law for
Gi-. sorrow. Of the plagues of Egypt, see sin, is opposed the promise of grace in Christ,
Exod. viii. &c. Jer. xxxi. 2. A trembling heart,] la
Ver. 62. — With a few men,] Gr., m a Gr. a faint (or discouraged) heart. See
short (or small) number : Chald. a people of Lev. xxvi. 36 ; Is. i. 5. Failing of eyes,]
number, that is, soon numbered. See this In Gr., failing eyes, that shall look for de-
fulfilled. Is. i. 9. Hearkenedst not,] liverance, but not see it. Pining of soul,]
Chald., receivedst not the word. In Gi-., a melting soul, that is, sorrowful and
Ver. 63. — Will rejoice,] Although the fearful. See Lev. xxvi. 16 ; 1 Sam. ii. 33.
destruction of the wicked is to themselves Ver. 66. — Hanging in doubt,] That is,
miserable, yet God's judgments upon them uncertain, as after followetii. So the Gr.,
are unto him, his angels, and all the saints, thy life shall be hanging before thine eyes.
joyful. Rev. xviii. 20; Ps. Iviii. 11, 12; Jer. Not have assurance of thy life.] Or, 7iot
li. 48, for, 'when the wicked perish, there believe in thy life; in Gr., not believe thy
is shouting joy,' Prov. xi. 10. life ; that is, have no assurance of it, but al-
Ver. 64. — And unto the end, &c,] That ways fear death.
is, from one end of the earth to ajiother. A Ver. 67. — Who will give,] That is, O
like phrase is, 'from the eud of the heavens that it were evening: see Deut. v. 29. A
CHAP. XXIX.
359
in the evening thou shalt say. Who will give the morning -. for the
dread of thme heart wlierewith thou shalt dread, and for the sight
of thine eyes wliich thou shalt see.
^ And Jehovah will return thee to Egypt with ships, by the way
whereof I said unto tliee. Thou shalt not see it again anj' more : and
there ye shall be sold to your enemies, for bond-men and for bond-
women, and none shall buy yoic.
lively description of misery, wherein every
hour by night or by day seemeth long and
tedious. Compare Job vii. 3, 4.
Ver. 6s. — To Egypt,] The house of
bondage, Exod. xx. 2, and figure of spiritual
bondage under sin and satan: in which
estate the law leaveth all men, till they be
redeemed by grace in Christ. So another
prophet saith, ' They shall not dwell iu Jeho-
vah's land; but Ephraim shall return to
Egypt, and they shall eat uncleau things in
Assyria,' Hos. ix. 3.
CHAP. XXIX.
1. Moseshegmsto renem the covenant, exhorteth Israel to oljedience,
hy the memory of the worlis they have seen. 10. All stand hefore the
Lord, to enter into his covenant. 18. The great rvrath on him that
flattereth himself in his wickedness. 29. Secret things belong unto
God.
' These are the words of the covenant which Jehovah command-
ed Moses to strike witli the sons of Israel, in the land of Moab,
beside the covenant which he struck with them in Horeb.
^ And Moses called unto all Israel, and said unto them, You have
seen all that Jehovah did before your eyes in the land of Egypt, unto
Pharaoh, and unto all his servants, and unto all his land. ^ The
great temptations wliich thine eyes have seen, the signs, and those
great wonders. " Yet Jehovah hath not given unto you an heart
to know, and eyes to see, and ears to hear, unto this day. ° And
I have lead you forty years in the wilderness ; your clothes are not
Ver. 1. — To strike,] Or to cut, where-
of see the notes on Gen. xv. IS. Here the
covenant is renewed between God and the
people ; and it is the same in effect with the
covenant made at Horeb, Exod. xix.; xxiv.,
save that Christ, who is the end of the legal
covenant, is here more clearly revealed, es-
pecially in chap. xxx. ver. 11 — 14. Of
Moab,] The country on the outside of Jor-
dan, whereof see Deut. i. 1, 5. In Horeb,]
Or Choreb, that is, mount Sinai, where the
covenant was given, Exod. xx. and the bless-
ings and curses for confirmation thereof, Lev.
xxvi. 3—46.
Ver. 3. — Tentations,] Or trials,
whereby God tried the Israelites' faith, and
the hardness of the Egyptians in letting Is-
rael go: see Deut. iv. 34; vii. 19. From
God's former benefits, whereof they had ex-
perience, he exhorteth them to keep the
covenant.
Ver. 4. — Not given unto yotj,] This
showeth the inability of man to understand
the things of God, without the gift of God.
And long after this, Paul complaineth of the
Jews, ' even unto this day, when Moses is
read, the vail is laid over their hearts,' 2
Cor. iii. 15, and Christ saith, that ' to them
it was not given to understand the mysteries
of the kingdom of heaven,' Matt. xiii. 11 —
14.
Ver. 5. — Upon you,] Or /mm upon you;
that is, so as you should put them off and cast
them from you. Compare Deut. viii. 4.
360
DEUTERONOMY.
waxen old upon upon you, and thy shoe is not waxen old upon thy
foot. ^ Ye have not eaten bread, neither have you drunk wine or
strong drink, that ye might know that I am Jehovah your God.
' And ye came unto tliis place, and Sihon king of Heshbon, and
Og king of Bashan came out against us unto battle, and we smote
them. And we took their land, and gave it for an inheritance to
the Reubenites, and to the Gadites, and to half the tribe of the
Manassites. ^ Therefore ye shall keep the words of this covenant,
and do them, that ye may wisely do all that ye do.
533
'" Ye stand this day all of you before Jehovah your God, your
heads of your tribes, your elders and your officers, all the men of
Israel : " Your little ones, your wives, and thy stranger that is
within thy camp, from the hewer of thy wood, unto the drawer of
tliy water. '' That thou shouldest pass into the covenant of Jeho-
vah thy God, and into his oath which Jehovah thy God striketh
with thee this day. '^ That he may stablish thee this day for a peo-
ple unto himself, and that he may be unto thee a God, as he hath
spoken unto thee, and as he hath sworn unto thy fathers, to Abra-
liam, to Isaac, and to Jacob.
" And not with you yourse/fes alone do I strike this covenant
and this oath ; '^ But with liim that is standing here with us this
Ver. 6. — Bread,] To wit, ordinary bread
out of the earth, but God hath nourished you
with manna, the bread of heaven, Ps. Ixxviii.
24, 25; Deut. viii. 3.
Ver. 7. — Sihon,] In Gr., Seon king of
Esebon. Of this history, see Num. xxi.
Ver. 8. — We took,] In Chald., we sub-
dued. To THE Reubenites,] In ChalH., to
the tribe of Reuben, &c. See the perform-
ance hereof in Num. xxxii.
Ver. 9. — Wisely do,] Or pmdently
carry, and with understanding, and conse-
quently prosper: so in 1 Kings ii. 3 ; Jcsh. i.
7, 8.
S S e Here beginneth the one and fiftieth
section of the law: see the notes on Gen. vi.
9
VeR. 10. — YooR heads of your tribes,]
That is, your heads, or chief men, which are
the heads of your tribes : the Gr. translateth
them by one word Archiphuloi, that is, the
chief, or rulers of the tribes.
Ver. 11 Thy stranger,] In Gr., the
proselyte ivhich is in the midst of your camp.
Such of that mixed multitude as came out of
Egypt with Israel, Exod. xii. 38, and others
that had joined themselves to the church.
Hewer of thy wood] Such as hewed
wood, and drew water, were the basest ser-
vants or slaves of Israel, (as afterward was
the case of the Gibeonites, Josh. ix. 21, 27,)
who also by faith were admitted into the
church and covenant of Israel.
Ver. 12. — That thou shouldest pass,]
He speaketh to them all, as to one man ; and
to pass ' into the covenant,' is a phrase taken
from the manner of making covenants, when
they passed between the parts of the sacri-
fices, Gen. XV. 17; Jer. xxxiv. 18-20.
His oath,] Or, his execration; in Gr.,
his curses, because tluy took the curses of
the law upon them, if they kept not the
covenant. This is called ' the oath of God,'
Eccl. viii. 2. So this people returning from
the captivity of Babylon, ' entered into a
curse, and into an oath, to walk in God's law
which was given by the hand of Moses, Neh.
X. 29.
Ver. 13.— a God,] Or, for a God: this
is the substance of the covenant, even such
as is made with us in Christ, 2 Cor. vi. 16 ;
Hbb. viii. 10; Rev. xxi. 3. See the an-
not. on Gen. xvii. 7.
Ver. 15.— Not here,] Meaning their
posterity throughout all generations, to whom
this covenant did alike belong. So in Tliar-
gum Jonathan it is expounded, "ami with
CHAP. XXIX.
361
day before Jehovah your God, and with him that is not here with
us this day. ^^ For ye know, liow we have dwelt in the land of
Egypt, and how we have passed in the midst of the nations which
ye passed by. " And ye have seen their abominations, and their
filthy idols, wood and stone, silver and gold, which were with them.
" Lest there should be among you man or woman, or family or
tribe, wliose heart turneth away this day from Jehovah our God,
to go to serve the gods of those nations j lest there should be among
you a root that beareth gall and wormwood, " And it be when he
heareth tlie words of this oath, that he bless himself in his heart,
saying, I shall have peace, though I walk in the imagination of
mine heart, to add the drunken to the thirsty. ^^ Jehovah will not
spare him ; but then tlie anger of Jehovah and liis jealousy shall
every geneiation that shall rise up unto the
world's end, &c. But this is to be under-
stood with exception of the new covenant,
which God promised, and hath now established
unto us in Christ, Jer. xxxi. 31 — 33; Heb.
viii. 7—10.
VeR. 16 How WE HAVE DWELT,] Or,
thai %vhicli tve have dwelt, which Jonathan
expoundeth, the nicmher of years that we
have dwelt. This their peregii nation in
Egypt, and deliverance thence, with God's
gracious conduct of them through the wilder-
ness, are named as motives to persuade unto
obedience.
Ver. 17. — Filthy idols,] In Heb. Gil-
lulim (whereof see Lev. xxvi. SO,) in Gr.
Idols.
Ver. 18. — Lest there should be,] Or,
as the Gr. and Chald. explain it. That there
he not. Whose heart,] The heart is to be
kept with all diligence, because out of it are
the issues of life, Prov. iv. 23. According
therefore to this, Paul warneth the Israelites,
' Take heed, brethren, lest there be in any of
you an evil heart of unbelief, in departing
from the living God,' Heb. iii. 12. From
Jehovah,] In ChsAA, from the fear of the
Lord. The gods,] In Chald., the idols of
the people. A root,] An evil heart fore-
mentioned, which is hidden from men, as the
root is hidden in the earth, but the fruits after
do appear. The Chald. translateth it, a man.
Beareth,] Or fructifieth, beareth fruit :
in Gr., springeth up; which word Paul
usetli in Heb. xii. 15. Gall and worm-
wood,] The Gr. translateth, with gall and
bitterness; whereby is meant sins, (as the
Chald. explaiueth it, and) as it vvas said to
Simion Magus, ' Thou art in the gall of bit-
terness, and in the bond of iniquity,' Acts
viii. 23. The apostle alluding to this place,
saith, ' lest any root of bitterness springing
up trouble you,' Heb. xii. 15,) for encholee.
Vol. II. 2
with gall, saying, enochlee, trouble.) Gall
(or hemlock) was a bitter and poisonous
weed, growing in the east countries, as ap-
peareth by Hos. x. 4, and wormwood like-
wise : which are applied sometimes to sins,
as here and in Amos vi. 12; Deut. xxxii.
32, sometimes to bitter punishment, as in
Jer. ix. 25; xsiii. 15; Lam. iii. 15, 19.
Ver. 19. — Of this oath,] Or as the Gr.
saith, of this curse: see ver. 12. I shall
HAVE PEACE,] Or, peace shall be unto me,
that is, safety and prosperity, without hurt or
punishment. Imagination,] Or contempla-
tion, that which the heart hath spied out,
and looketh unto. So the Chald. translateth
it, imagination, (or conceit) but the Gr. call-
eth it aberration. This sin Jeremiah often
imputeth to this people, Jer. iii. 17 ; vii.
24; ix. 14; xi. S ; xvi. 12; xviii. 12; xxiii.
17. To ADD THE drunken,] To wit, thr
drunken soul to the thirsty, or, the moist to
the dry ; meaning, to add sin unto sin in
abundance; as in Is. xxx. 1. The soul that
desireth is said to thirst, Ps. Ixiii. 1, and as
the godly do ' himger and thirst after righ-
teousness,' Matt. v. 6, so do the wicked after
unrighteousness and ' drink it up like water,'
Job xxxiv. 7, which when he hath glutted
himself therewith, he may be said to have
added drunkenness to his thirst. Some un-
derstand it also of punishment for sin, which
the Chald. favoureth, translating, that I may
add unto him the sins of ignorance, tinto
(the sins of) 'presumption. The Heb. Sep-
hoth, to add, is sometimes used for to con-
sume or destroy, (as in Ps. xl. 15,) in which
sense the Gr. interpreters took it here, saying,
' that the sinner destroy not also him that is
without sin.'
Ver. 20. — Not spare,] Or, not forgive
him in mercy. For, ' if we walk in the
light, as (God) is in the light, the blood of
Jesus Clirist his Son cleanseth us from all
362
DEUTERONOMY.
smoke against that man, and every curse that is written in this
book shall lie upon him, and Jehovah will blot out his name from
under the heavens. ^' And Jehovah will separate him unto evil,
out of all the tribes of Israel; according to all the curses of the
covenant tliat is written in this book of the law. '^^ And the after
generation, your sons that shall rise up after you, and the stranger
that sliall come from a far land, shall say, when they shall see the
plagues of that land, and the sicknesses thereof, wherewith Jeho-
vah hath made it sick ; ^^ That all the land thereof is brimstone
and salt, and burning, that it is not sown, neither springeth, nor any
grass groweth therein, like the overthrow of Sodom and Gomorrah,
Admah, and Zebojim, which Jehovah overthrew in his anger and
in his wrath.
^* Even all nations shall say, Wherefore hath Jehovah done thus
unto tliis land ; what meaneth the heat of this great anger? ^^ Then
they shall say. Because they have forsaken the covenant of Jeho-
vah the God of their fathers, which he struck with them when he
sin,' 1 John i. 7. But God will not be mer-
ciful ' to any tiiat unfaithfully commit ini-
quity,' Ps. lix. 6. Jealousy,] Which is
' the rage of a man, that he will not spare in
the day of vengeance,' ProV. vi. 34, applied
here unto the Lord, as in Exod. xx. 5.
Smoke,] In Gr., burn : a sign of great dis-
pleasure, as in Ps. Ixxiv. 1. Shall lie
UPON HIM,] The Gr. and Chald. translate,
shall cleave unto him. See this word in Gen.
iv. 7.
Ver. 21. — Out of all the Tribes,] In
Gr., from all the sons of Israel, that is, from
the communion of the church (whereto he
addeth daily such as shall be saved, Acts ii.
47,) even as before in ver. 20, the man was
separated from communion with God. So he
threateneth against the false prophets, 'They
shall not be in the secret of my people,
neither shall they be written in the writing
of the house of Israel, neither shall they
enter into the land of Israel,' Ezek. xiii. 9.
And this is a separation unto evil, or for his
hurt, as on the contrary the Levites were se-
parated for their good, when they were de-
signed ' to stand before the Lord, to minister
unto him,' Deut. x. 8. That is written,]
In Chald., that are written : meaning all and
every one.
Ver. 22.' — Made it sick,] In Gr., which
he hath sent upon it. God here siguifieth
such a certainty of his judgments, as all peo-
ple (within the church and without) should be
witnesses of them.
Ver. 23.— And salt,] Which maketh
the land barren, as saltness is used for barren-
ness, in Ps. cvii. 34. So Abimelech <sowed
the city with salt,' which he made utterly
desolate, Judg. ix. 45, and the wicked man
shall dwell ' in a salt land and not inhabited,'
Jer. xvii. 6, and of miiy places, which
should not be healed, it is said, ' they shall
be given to salt,' Ezek. xlvii. II. Any
GRASS,] Or any herb : in Gr., any green
thing; which phrase is used in Rev. ix. 4.
This signified a spiritual barrenness in men's
hearts, that they should not bring forth the
fruits of the Spirit, Heb. vi. 7, 8. Over-
throw OF Sodom,] Whereof see Gen. xix.
24, 25, with the annot. Zebojim,] By the
letters, Zebj'im, but read Zeiojirn, as is noted
on Gen. xiv. 1, in Gr., Seboeim. These two
cities were destroyed with Sodom and Go-
•niorrah, and so another prophet saitli unto
Israel, ' How shall I make ihee as Admah?
shall I set thee as Zebojim?' Hos. xi. 8. In
HIS anger,] To their condemnation, 2 Pet.
ii. 0, he overthrew them, * and repented not,'
Jer. XX. IG.
Ver. 24. — Shall say,] Every ' man to
his neighbour,' as Jer. xxii. 8, that is, one to
another.
Ver. 25.— Stroke,] Heb. cut, that is,
made ivith them ; which the Gr. translateth,
covenanted (or despised) with their fathers.
For things done to the fathers are applied to
the children: see ver. 14, 15. The like
speech is in I Kings ix. 8, 9, ' they shall say,
Why hath Jehovah done thus unto this land,
and to this house? And they shall answer:
Because they have forsaken Jehovah their
God, who brought forth their fathers out of
the land of Egypt,' &c. which another pro-
phet recordeth thus; ' Because they have
forsaken Jehovah the God of their fathers,
who brought them forth out of the land of
CHAP. XXIX.
363
brought them forth out of the land of Egypt. ^^ For tliey went
and served other gods, and bowed themselves down unto them ;
gods whom tliey knew not, and he Iiad not imparted unto them.
^^ And tlie anger of Jehovah was kmdled against this land, to bring
upon it every curse that is written in this book. ^^ And Jehovah
rooted tliem out of their land, in anger, and in wrath, and in great
indignation, and cast them into another land, as it is this day.
^' The secret things belong unto Jehovah our God, and the things
revealed belong unto us, and to our sons for ever, to do all the words
of this law.
Egypt,' 2 Chron. vii. 22. So in Jer. xxii.
8, 9.
Ver. 26. — Other gods,] In Chald., the
idols of the people. Gods whom they knew
NOT,] Or gods which knctv not them. And
HE HAD NOT IMPARTED,] That IS, and he,
to wit, any of those gnds, had not imparted
or bestowed any good thing tipo7i them.
Thus the Chald. paraphrast expounds it, and
they had not done good unto them : and Jo-
nathan in Tharg. and they had not divided
unto them. Or it may be reft-rred to the
true God, that he had not imparted, that is,
taught them to have any part or fellowship
■with those gods, or their services. The Gr.
translateth, neither had he distributed unto
them. And whereas it is said of the sun,
moon, and stars, that ' God hath imparted
them unto all nations,* Deut. iv. 19, this
here may aggrave their idolatry, that not only
worshipped such, but even the fictions also of
the heathens, gods which they never saw,
knew, or had any manner of benefit by them;
whereby their sin was the more odious.
Ver. 27. — Every curse,] The Gr. para-
phraseth, according to all the curses of the
covenant, which are ivritten in the book of
this law. The accomplishment of this was
acknowledged by Daniel, ' The curse is
poured upon us, and the oath that is written
in the law of Moses the servant of God, be-
cause we have sinned against him,' Dan. ix.
11, &c.
Ver. 28. — Rooted them out,] Or, plucked
them, up : which is contrary to ' planting,'
Jer. xxiv. 6; xlii. 10; xlv. 4. Thus the
law of Moses leaveth sinners under the curse,
and rooted out of the Lord's land: but grace
in Christ towards repenting and believing
sinners, ' planteth them upon the land, and
they shall no more be plucked up,' Amos ix.
15, for they are ' kept by the power of God
through faith unto salvation,' 1 Pet. i. 5.
And cast them,] Or, sent them: in the
Heb., the word cast, hath an extraordinary
great letter, to signify the greatness of this
punishment. And Baal Hatturim noteth
upon it, * There is a great Lamed, and a
want of lod, to teach, that there is no casting
away like that of the ten tribes.' Whereof
see 2 Kings xvii. 18, 23.
Ver. 29. — The secret things belong,]
Or hidden things are to i)e left unto Jehovah.
This is to be understood generally of all se-
cret things which God hath not revealed in
his word, as, ' the times or seasons which the
Father hath put in his own power,' Acts i. 7,
' the day and hour' of judgment, Matt. xxiv.
36, and all other like things. Particularly it
may be applied to God's counsel concerning
the Israelites, in punishing, and casting them
ofl" for their sins, and afterward calling a
remnant of them: which the apostle treating
of in Rom. xi. saith; 'O the depth of the
riches both of the wisdom and knowledge of
God! how unsearchable are his judgments,
and his ways past finding out!' Rom. xi. 33.
The Heb, Nistaroth (here used) sometimes
meaneth 'secret sins,' as Ps. xix. 13. Unto
which some of the Hebs. refer this speech,
that secret sins God will punish, but open
sins are for men to punish. Chazkuni on
Deut. xxix. and so Jonathan in Thargum
explaineth it, ' Hidden sins are manifest be-
fore the Lord our God, and he will take ven-
geance on them,' &c. And the things
revealed,] Or, but open (or manifest)
things belong to us, and to our sons : upon
which last words, the Heb. text hath extraor-
dinary pricks, to stir up attention to the mat-
ter here spoken, as it is indeed worthy of all
observation, for it teacheth the continual duty
of God's people in all ages, to learn his law,
to do the same, and to have care that true
religion may be continued among their pos-
terity. The Hebs. say, " Every man of Is-
rael is bound to learn the law, be he poor or
rich, be he in health of body, or under chas-
tisements; be he young, or old and decrepit;
though he be so poor that he lives on alms;
yea, though he have wife and children, he is
bound to set himself a time to learn the law,
by day and by night, as it is said, ' And thou
shalt meditate therein day and night.' The
364
DEUTERONOMY.
great wise men of Israel, some of them were
hewers of wood, and some drawers of water,
and some blind: notwithstanding they em-
ployed themselves in learning the law, day
and night. How is a man bound to learn
the law? Until the day of his death, as it is
said, ' And lest they depart from thine heart,
all the days of thy life/ (Deut. iv. 9,) and all
the while that he employeth not himself in
learning, he forgetteth." Maim, in Thai-
mud Torah, chap. i. sect. 8 — 10.
CHAP. XXX.
1. Great mercies promised to repentant sinners. 11. The command-
ment is manifest, and word near. Life and death are set before them^
with an exhortation to choose life.
^ And it sliall be when all these things are come upon thee, the
blessing and tlie curse whicli I have set before thee, and tliou shalt
cause them to return unto thine heart, in all the nations wliitlier
Jehovah thy God hath driven thee -. ^ And thou return unto Jeho-
vali thy God, and shalt hearken to liis voice, according to all tliat
I command thee this day, thou and thy sons, with all thine heart,
find with all thy soul. ^ Then Jehovah thy God will return thy
captivity, and have compassion upon tliee, and will return and ga-
Ver. 1. — These things,] Heb. these
words, that is, things before spcken of. Here
follow promises of grace in Christ to repent-
ing and believing sinners. The blessing,]
That is, as the Chald. explaineth it, the bless-
ings and the curses. After the expeiiment
of the law, and weakness thereof, that it can-
not keep men in the state of blessedness, nor
deliver them from the curse, they are as by a
schoolmaster brought unto Christ, Gal. iii.
24; Rom. viii. 3, 4. Have set,] Heb.
have given. So in ver. 15, 19, Cause
them to retorn,] Or reduce, Iring again
to thine heart, that is, call to mind, consider
seriously. So in Deut. iv. 39. This is the
beginning of repentance and turning to the
Lord, by calling to mind their sins and God's
words and works ; as in 1 Kings viii. 46, 47.
' If they sin against thee, &c. and thou be
angry with them, and deliver them to the
enemy, &c. If they shall make it return to
their heart, in the land whether they were
cairied captives, and return and make suppli-
cation unto thee,' &c. So in Is. xlvi. 8.
'Show yourselves men, make it return to
heart, O ye transgressors:' and in Lam. iii.
21. 'This I make to return to my heart,
therefore have I hope.' A like phrase is of
the prodigal son, in Luke xv. 17, that ' he
came to himself.'
Ver. 2.— Unto Jehovah,] The Chald.
cxpoiiudeth it, unto the fear of the Lord.
This is true repentance, both to leave the
evil, and to turn unto the good, from which
they departed. So in Lam. iii. 40. 'Let
us search and try our ways, and turn again to
the Lord.' The contrary is complained of in
Hos. vii. 16, ' they return, but not to the
Most High.' And here faith also is implied ;
for as to come unto Christ, is to believe in
him, John vi. 35, so to turn unto the Lord
with all the heart, is to believe in him; for
with the heart man believeth unto righteous-
ness,' Rom. X. 10, and ' by faith ' the heart
is purified, Acts xv. 9, unto which obedience
and good works are added, Jam. ii. 14 — 26.
Ver. 3.— Will return thy captivity,]
Will bring thee again out of bondage under
thine enemies, which figured the bondage
under sin, 2 Pet. ii. 19, 20. Therefore the
Gr. translateth it,will heal thy sins, that is, will
forgive them; as healing, in Matt. xiii. 15,
is expounded, ' forgiving of sins, Mark iv.
12. This is a promise of grace to be per-
formed by Christ, who preached ' deliverance
to the captives,' Luke iv. 18, and it is the
joy of his people, Ps. xiv. 7 ; cxxvi. 1, 2,
and a figure of their ' salvation,' Is. x. 22,
compared with Rom. ix. 27. 'Him hath
God exalted with his right hand, to be a
Prince and Saviour, for to give repentance to
Israel, and forgiveness of sins,' Acts v. 31.
Have compassion,] Or, show tender mercy;
this is the cause of the former grace and de
CHAP. XXX.
365
ther thee from all tlie peoples, whither JeJiovah thy God hath
scattered tliee. * If any of thine be driven out unto the utmost
part of tlie heavens, from thence will Jeliovah thy God gather thee,
and from thence will he take thee. * And Jehovah thy God will
bring thee into the land whicli thy fathers possessed, and thoushalt
possess it ; and he will do thee good, and multiply thee above thy
fathers. ^ And Jehovah thy God will circumcise tliine heart, and
the heart of tJiy seed, to love Jehovah thy God, with all thine
liverance. It is of 'Jehovah's mercies, that
we are not consumed, because his compassions
fail not,' Lam. iii. 22. So the father of the
prodigal son, seeing him afar off, 'had com-
passion,' Luke XV. 20. And this compas-
sion or mercy respecteth man's misery, Matt.
ix. 3G; xiv. 14. And gather thee,] So
after the captivity of Babylon, God promis-
eth, ' He tiiat scattered Israel, will gather
him, and keep him as a shepherd doth his
flock,' Jcr. xxxi. 10. This work Christ
hath spiritually accomplished, of whom it is
said, that he should ' die, not for the nation
of the Jews only, but that also he should ga-
ther together in one the children of God that
were scattered abroad,' John xi. 51, 62.
Therefore this ' gathering' is often celebrat-
ed, as in Ps. cvii. 1 — 3 ; cxlvii. 1, 2 ; cvi.
47, 48.
Ver. 4. — If any of thine be driven,]
Hbb. If thy driven out ; speaking of every
particular person, and of all, as one man.
The Gr. translateth, If thy dispersion be,
that is, thy dispersed; which word is used in
this sense, in John vii. 35; 1 Pet. i. 1.
UtiMOST part of the heavens,] That is, of
the world, which scemeth to be bounded by
the heavens. The Gr. translateth it, from
the end (or utmost part) of heaven, unto the
end of heaven : which phrase Clirist useth,
of gathering together his elect at the last day.
Matt. xxiv. 31. See the Notes on Deut. iv.
32. This promise Nehemiah looked unto,
in his prayer alleging God's words, If ' ye
tiansgress, I will scatter you abroad among
the natfons: But if ye turn unto me and keep
my commandments, and do them, though any
of thine were driven out unto the utmost part
of the heavens, yet will I gather them from
thence, and bring them unto the place that I
have chosen to set my name there,' Neh. i.
8, 9. Thy God gather thee,] The
Thargum called Jonathan's, expoundeth this
to be " the Word of tlie Lord ; and the per-
formance to be by the hand of Elias, and by
the hand of the King Christ." Respecting
(as it seemeth) the promise of Elias, Mai. iv.
5, C, which was John the Baptist, the fore-
runner of Christ, Luke i. 16, 17s
Ver. 5.— Shalt possess,] Or, i/<'"^^
kerit it. This is a promise of restoring them
unto his church, figured by the land of Ca-
naan, Ps. Ixix. 36, 37 : Ezek. xxxvi. 8, 11,
12, 24, 28, &c.
Ver. 6. — Will circumcise thine
heart,] The Gr, translateth, will purge
(or cleanse round about) thine heart : and *
both the Chald. paraphrasts expound it, will
take away the foolishness of thine heart, an^
the foolishness of the heart of thy sons. This
is a promise of spiritual blessings in regene-
ration and sanctification by Christ, ' in whom
we are circumcised with the circumcision
made without hands, in putting off the body
of the sius of the flesh, by the circumcision
of Christ, buried with him in baptism,' &c.
Col. ii. 11. 12. And of this it is said, ' Cir-
cumcision is that of the heart iu the spirit,
not in the letter, whose praise is not of men
but of God,' Rom. ii. 29. See the ainiot. on
Gen. xvii. The Heb. doctors in the Mi-
drash, or commentary on Song ii. 12. from
these words, 'The time of pruning (or of
cutting the vines) is come,' give this exposi-
tion : For, the time is come that Israel shall
be redeemed, the time is come that the su-
perfluous foreskin shall be cut off, which is
spoken of in Deut. xxx. 6, and the Lord thy
God will circumcise thine heart,' &c. where
they apply this work of grace unto Clirist
whom they looked for. To love ] This is
the effect of Christ's circumcision, that it
taketh from us evil, and giveth good : ' Love
being the fulfilling of the law,' Rom. xiii. 10,
and implying all other graces ; as it is said,
' I will give them one heart, and one way,
that they may fear me all days,' &c. Jer. xxxii.
39. 'And I will give them one heart, and
I will put a new spirit within you : and I will
take the stony heart out of their fle=h, and
will give them an heart of flesh, that they
may walk in my statues, and keep my ordi-
nances, and do then),' &c. Ezek. xi. 19, 20.
That thou mayest live,] So the Gr. trans-
lateth the Heb. phrase, /or thy life, meaning
the life of God, here by faith and holiness,
Rom. vi. 11, 13, and hereafter for ever in
heaven : as 'to enter into life,' Matt, xviii.
P, is expounded, ' to enter into the kingdom
of GuJ,' Mark ix. 47.
366
DEUTERONOMY.
heart, and with all thy soul, that thou mayest live. ' And Jehovah
thy God will put all these curses upon thine enemies, and upon thy
haters which persecuted thee, ® And thou shalt return and hearken
to the voice of Jehovah, and do all his commandments whicli I
command thee this day. ^ And Jehovah thy God will make tliee
plenteous in every work of thine hand, in the fruit of tliy womb,
and in the fruit of thy cattle, and in the fruit of thy land for good,
for Jehovah will return to rejoice over thee for good, as he rejoiced
over thy fathers. " If thou shalt hearken unto the voice of Jeho-
vah thy God, to keep his commandments, and liis statutes, that
which is written in this book of the law, if thou slialt return unto
Jeliovali thy God with all thine heart, and with all thy soul. " For,
tJiis commandment which I command thee this day, it is not Iiidden
from tlice, neither is it far off. '- It is not in the heavens, to say,
who shall go up for us to tlie heavens, and take it for us, and
Vek. 7 — Will pot,] Heb., will give.
Here follow earthly blessings, which God of
his grace will add unto tlie former spiritual.
Of which one is the curses upon their ene-
mies, concerning which it is said, ' Thou
wilt render unto them a recompence, O
Lord, according to the work of their hands:
thou wilt give them sorrow of heart, thy curse
unto them ; thou wilt persecute in anger, and
destroy them from under the heavens of the
Lord,' Lam. iii. 64 — 66.
Ver. S. — Hearken to,] Or obey the
voice ; which the Chald. interpreteth, receive
the JFord of the Lord : so in ver. 10. The
condition of obedience is set before the tem-
poral blessings ; for ' godliness hath the pro-
mise of the life that now is, and of that which
is to come,' 1 Tim. iv. 8.
Ver. 9. — Make thee plenteous,] Or,
make thee excellent, unto which Thargum
Jonathan addeth, /or ^oo(/, that ye may pros-
per in all the works of your hands. Re-
joice over thee,] This Christ taught in
parables, of rejoicing for the lost sheep that
was found, Luke xv. 6, 7, and of the prodi-
gal son he saith; ' It was meet that we should
make merry and ))e glad; for this thy brother
was dead, and is alive again; and was lost,
and is found,' Luke xv. 32. So in the other
prophets, ' I will rejoice in Jerusalem, and
joy in my people,' Is. Ixv. 19, and, ' I will
rejoice over them to do them good,' Jer.
xxxii. 41. See also Deut. xxviii. 63.
Ver. 10. — That which is written,]
Meaning all and everything written; so
teaching us exact obedience. Unto Jeho-
vah,] In Chald., unto the fear of the Lord.
Ver. 11. — This commandment,] Which
after in ver. 14, he calklh the tvord; and the
apostle expouiideth it, the ivord of faith,
Rom. x. 8. So this speech is not of the law
only, neither showeth it what man can do by
the law, much less by nature; but is the
speech of 'the righteousness of faith,' Rom.
x. 6. Though Moses teacheth them also,
not to blame the law of hardness to be learned
seeing God had now caused it to be written and
expounded unto them. Not hidden from
thee,] Oi', not too marvellous and hard for
thee to know, and so, not impossiLle^ through
faith in Christ, as is the law without faith, in
that it is ' weak through the flesh,' Rom. viii.
3. The Chald. translateth, it is not separat-
ed from thee; and Thargum Jonathan thus ex-
poundetb, it is not covered (or hid) from you.
The Holy Spirit in Gr. translatelh this word
marvellous, Matt. xxi. 42, from Ps. cxviii.
and impossible, Luke i. 37. See the annot.
on Gen. xviii. 14, and Deut. xvii, 8. By
Isaiah also God saith; 'I have not spoken
in secret in a dark place of the earth,' Is.
xlv. 19.
Ver. 12.— To say,] That is, that thou
shouldest say ; so in ver. 13, see the annots.
on Gen. vi. 19, where sundry like speeches
are showed. This saying is meant of the
heart also; wherefore the apostle citeth it
thus; * Say not in thine heait, Who shall go
up into heaven?' Rom. x. C, Who shall
GO UP FOR us,] The Jeiusalemy Thargum
explaineth it, " O that we had one like Mo-
ses the prophet, that might go up into the
heavens," &c. but the apostle applieth it more
heavenly to Christ's incarnation ; ' Who shall
go up into heaven, that is, to bring Christ
down from above?' Rom. x. 6. Unto which
doubt he opposeth the confession with the
mouth, that Jesus the Loid, ver. 9, that is,
that ' God was manifested in the flesh,' 1
Tim. iii. 16, for, ' no man hath ascended up
CHAP. XXX.
367
cause us to hear it, that we may do it ? '^ Neitlier is it heyond tlie
sea, to say. Who shall go over to beyond sea for us, and take it for
us, and cause us to liear it, that we may do it ? " But the word
is very nigh unto thee, in thy mouth, and in thy heart, to do it.
'^ See, I have set before thee t/iis day life and good, death and evil.
'® In that I command thee this day to love Jehovah thy God, to
walk in his ways, and to keep his commandments, and his statutes,
and his judgments, that thou mayest live and multiply, and Jeho-
vah thy God may bless thee in the land whither thou goest in to
to heaven, (of whom we may learn the true
understanding of the law) but he that came
down from heaven, even the Son of man
which is in heaven,' John iii. 13. And
CAUSE DS TO HEAR IT,] That is, preac/i it
unto us. That we may do it,] Or, a7id
we should do it.
Ver. 13. — Beyond the sea,] Tliargum
Jonathan explaineth \\,, beyond the great sea;
and Thargum Jerusalem/ addeth, "Neither
is the law beyond the great sea, that thou
shouldest say, ' Oh that we had one like Jo-
nas the prophet, that might go down to the
bottom of the great sea, and bring it to us,' "
&c. All things hidden from men, which
they cannot attain, are either in heaven
above, or beyond sea, in the far places of the
earth; but the law of God is in neither of
these, but near unto every one, to learn and
to do. Who shall go o\^er to beyond
sea,] Paul allegeth this place thus, ' Who
shall go down into the deep, that is, to bring
up Christ from the dead ?' Rom. x. 7, unto
which he opposeth, in ver. 9, belief in the
' heart, that God hath raised him from the
dead. Now, Jonas the prophet, to whose
example the Jerusalemy Thargum applieth
this, was a figure of Christ, as himself hath
said, ' As Jonas was three days and three
nights in the whale's belly ; so shall the Son
of man be three days and three nights in the
heart of the earth,' Matt. xii. 40. And as
the sea in Jonah's case is called ' the deep,'
Ps. civ. 6; cvii. 24, 26; Exod. xv. 5, so
David (prophesying of Christ) saith that God
had brought him up ' from the deeps of the
earth,' Ps. Ixxi. 20. So the apostle speaking
of Christ's rising out of the grave, useth the
word ' abyss' or ' deep,' which is spoken both
of earth and sea.
Ver. 14. — But the word,] This the
apostle expoundeth thus, ' But what faith (the
righteousness which is of faith ?) The word
is nigh thee, &c. that is, the word of faith
which we preach,' Rom. x. 8. By this it
api)eareth that Moses wrote of Christ, John
V. 46, and that he was closely taught in the
law. ' For Christ is the end of the law, for
righteousness to every one that believeth,'
Rom. X. 4. And the Jews, which cleaving
to the law refused the gospel, or word of
faith, 'had a zeal of Gud, but not according
to knowledge,' Rom. x. 2. In thy biouth,]
Or, ' for thy mouth, that is, for thee to con-
fess with thy mouth that Jesus is the Lord,'
as Rom. x. 9. So ' in' is used for ' for,' in
Deut. ix. 4; xxiv. 16. In thine heart,]
Or, for thine heart : that thou mayest ' be-
lieve in thine heart that God hath raised him
(Christ) from the dead, (and so mayest be
saved,)' Rom. x. 9. To do it,] The law,
which is fulfilled by believing in Christ ; as
it is said, 'This is the work of God, that ye
believe in him whom he hath sent,' John vi.
29, upon which belief true obedience follow-
eth, Heb. viii. 10.
Ver. 15. — I have set,] Heb. / have
given, that is, proposed and confirmed by my
doctrine. So ver. 19. Life and good,]
life as the end, and good as the means lead-
ing to life: or life, that is, God himself, of
whom he saith in ver. 20, ' he is thy life;'
and good, that is, felicity following. The
Gr. changeth the order thus, life and death,
good a?id evil. Thargum Jerusalemy ex-
plaineth it, " the law of life, which is a good
law ; and the law of death, which is an evil
law." And Thargum Jonathan thus ; 'The
way of life, for which a good reward shall be
recompenced to the just ; and the way of
death, for which an evil reward shall be re-
compenced to the wicked.
Ver. 16. — To LOVE,]This is a declaration
of the life and good forementioned, which
they, whose hearts God would circumcise,
ver. 6, should come unto by the faith that is
in Christ. In his ways,] The Chald. saith,
m the ways that are right before him.
Keep his coMMANDftiENTs,] Which is an ef-
fect of love ; as, ' If ye love me, keep my
commandments, John xiv. 15, and, ' This is
the love of God, that we keep his command-
ments,' 1 John V. 3. ' And this is his com-
mandment. That we should believe on the
name of his Son Jesus Christ, and love one
another,' &c. 1 John iii. 23.
368
DEUTERONOMY.
possess it. " But if tliine heart turn away, and tlioii wilt not hear,
but shalt be drawn away, and bow down lliyself to other gods, and
serve them ; '^ I denounce unto you this day, that perishing ye sliall
pcrish,ye shall not prolong ^/oz^r days upon tlie land, which thou art
passing- over Jordan to go in thither to possess it. '" I take tlie heavens
and the earth to witness against you this day ; life and death I have
set before thee, the blessing and the curse, therefore choose
thou life, that thou mayest live, thou and thy seed. -" To love Je-
hovah thy God, to liearken to his voice, and to cleave unto him;
for he is thy life, and tlie length of tliy days, to dwell upon the
land which Jehovah sware unto thy fathers, to Abraham, to Isaac,
and to Jacob, to give unto them.
Ver. 17. — BoT IF,] Or, And if thine heart
turn, &c. This is the 'death and evil ' fore-
spoken of: see Deut. xxix. IS. Other
GODS,] In Chald., the idols of the people.
Ver. 18. — Perishing ye shall perish,]
That is, assuredly and speedily perish; as
the Gr. saith, perish with perdition. So in
Deut. iv. 26.
Ver. 19. — I call the heavens, &c.]
This obtestation of heavens and earth, (used
also before in Deut. iv. 26,) may be under-
stood of God and the angels in heaven, (as
Paul expresseth them in 1 Tim. v. 21,) or of
the other creatures also in heaven and in
earth ; as Joshua said, ' This stone shall be a
witness unto us, for it hath heard all the woids
of the Lord,*&c.; Josh. xxiv. 27. So in
Deut. xxxii. 1 ; Is. i. 2. ' Give ear, O
heavens, and hear, O earth :' and in Ps. 1. 4.
' He will call to the heavens from above, and
to the earth to judge his people;' and in Job
XX. 27, ' the heavens shall reveal his iniquity,
and the earth shall rise up against him. I
HAVE SET,] Heb. 1 have given, that is,
faithfully proposed by doctrine, and discharg-
ed my duty: so in ver. 15. The ' life and
blessing ' which he set before them, was by
the faith of Christ, Gal. ii. 16; iii. 9, the
death and curse was by refusing Christ, and
seeking to justified by the works of the law;
for, ' as many as are of the works of the law,
are under the curse,' Gal. iii. 10. There-
fore CHOOSE,] Heb. and choose thou; or,
and thou shalt choose: which is the duty of all
God's people, to be performed by grace in
Christ. So ' David chose the way of the
truth, the precepts of God,' Ps. cxix. 30,
173. Compare also Josh. xxiv. 15, 22,
Thargum Jonathan explaineth this speech
thus, " and choose ye the way of life, which
is the law, that ye may live in the life of the
world to come, you an.i your sons." This is
true; if it be understood not of 'the law of
works, but of the law of faith,' as Rom. iii.
27, 2S; ix. 31—33.
Ver. 20. — To hearken to his voice,]
In ChaM., to receive his word. Unto him,]
Chald,, imto his fear. He is thv life,]
That is, the author of thy life and salvation
through Christ, as in John xvii. 3. ' This
is life eternal, to know thee the only true
God, and Jesus Christ whom thou hast sent:'
yea, Christ himself is ' the resurrection and
the life,' John xi. 25; xiv. 6. And in 1
John V. 20. ' We know that the Son of God
is come, and hath given us an understanding
that we may know him that is true: and we
are in him that is true, even in his Son
Jesus Christ; this is the true God and eternal
life.'
CHAP. XXXI.
1 . Moses being ready to die, encourageth the people that should go
into Canaan. 7. He encourageth Joshua that should he their governor.
9. He delivereth the law unto the priests, rchich mas to be read iti
the seventh year unto the people. 14. Moses and Joshua present them-
selves before the Lord, 16. who foretelleth the people's fallmg from limi,
and his anger against them therefore. 1 9- He commandeth a song to be
written, to teslifij against the people. 24. Moses delivereth the book of
CHAP. XXXI.
369
the lam to the Levites, to he kept in the side of the ark, for a witness
against them and their rebellion. 28. He maketh a protestation to the
elders.
* And Moses went and spake these words unto all Israel. ^ And
he said unto them, I am an hundred and twenty years old this day,
I can no more go out and come in: and Jehovah liath said unto
me, thou shalt not go over this Jordan. ^ Jehovah thy God he
goetli over before thee ; he will destroy these nations from before
thee, and thou slialt possess them : Joshua he shall go over before
thee, as Jehovah hath said. * And Jehovah will do unto them as
lie did to Sihon, and to Og, kings of the Amorite, and unto the land
of tliem whom he destroyed. * And Jehovah will give them before
you, and ye shall do unto them according to every commandment
which I have commanded you. "^ Be ye strong and courageous,
fear not, neitlier be discouraged because of them : for Jehovah thy
God, he it is that goeth with thee, he will not fail thee nor forsake
thee. ^ And Moses called unto Josliua, and said unto him, in the
eyes of all Israel, Be thou strong and courageous, for thou shalt go
in with this people into the land wliich Jehovah hath sworn unto
their fathers to give unto them, and thou shalt cause them to in-
S B B Here beginneth the two and fiftieth
section or lecture of the law: see the notes
on Gen. vi. 9. And here Moses setteth the
state of Israel in order before his death.
Ver. 2. — Old,] Heb., so7i of an hundred
and twenty years ; of which phrase see Gen.
V. 32. So long while Noah preached to the
world, building the ark, Gen. vi. 3, 14 ; 1
Pet. iii. 19, 20. Of these 120 years, Mo-
ses lived forty in Pharaoh's court in Egypt,
Acts vii. 20, 23, forty in the land of Midian
Acts vii. 29, 30; Exod. vii. 7, and forty
years he governed Israel. I can no more
GO OUT,] That is, no more administer in my
office: see the annot. on Num. xxvii. 17.
This inability of Moses was not so much for
his age, (for ' his eye was not dim, nor his
natural moisture fled,' Deut. xxxiv. 7,) as for
the ordinance of God next mentioned. And
Jehovah,] Or, for Jehovah hath said ; as
is showed in Num. xx. 12 ; Deut. iii. 25,
26. ^nd is often used instead of for, as is
noted on Gen. xii. 19. Or it may be taken
as another reason, why Moses might no longer
govern them.
Ver. 3. — Joshua,] In Gr., .Tesus, who
was substitute in Moses' place, Num. xxvii.
16 — 18, &c. A figure of our Lord Jesus,
who by grace and tmth brincfeth us into
God's eternal rest, after the ending of Moses'
Vol. II. 3
law, John i. 17; Rom. x. 4. Thus the
people are comforted in respect of their sor-
row for Moses' death, by promise of the Lord's
presence among them, and Joshua's succeed-
ing government under him.
Ver. 4. — Of the Amorite,] That is, of
the Amorites, as the Gr. translateth: by
whose destruction (before mentioned in Num.
xxi. 23, &c.; Deut. ii. iii.) Israel is en-
couraged against their other enemies. The
LAND,] That is, the people of the land.
Ver. 5. — Commanded you,] Which was,
to root them out, and let none remain, Deut.
XX. 16, 17.
Ver. 6. — Be ye strong,] Or, Be con-
firmed, Hold fast, to wit, your faith in God:
in Gr., Quit you like men ; which word Paul
useth in 1 Cor. xvi. Ir?. So after, in ver. 7.
Courageous,] Or, be hardy, strong, valiant
in heart and carriage. This word is applied
to the heart in Ps. xxvii. 14, and arms, in
Prov. xxxi. 17, and signifieth an increase and
steadfastness, Prov. xxiv. 5 ; Ruth i. 18.
The like exhortation is often used, as Josh,
x. 25; 1 Chron. xxii. 13; 2 Chron. xxxii.
7. He it is,] In Chald., his word it is.
So in ver. 8. Fail thee,] Or, let thee go,
leave thee to thyself, but will hold thee fast.
So ver. 8; Josh. i. 5 ; Heb. 13. 5.
Ver. 7. — Strong and courageous,] Or,
confirmed and strong as ver. 6, Joshua be-
370
DEUTERONOMY.
herit it. * And Jehovah, he it is that goeth before thee ; he will be
with thee, he will not fail thee, nor forsake thee ; fear not, neither
be dismayed. " And Moses wrote this law, and gave it unto the
priests, the sons of Levi, which bear the ark of the covenant of
Jehovah, and unto all the elders of Israel. '" And Moses com-
manded them, saying, At the end of seven years, in the solemnity
of the year of release, in the feast of booths, " When all Israel is
come to appear before Jehovah thy God in tlie place which he shall
choose, thou shalt read this law before all Israel in their ears.
ing to bear the charge and toil of the people,
hath the same exhortation and promise in
particular, that was before unto all : and it
was in the eyes of all, lest any after Moses'
death should deny his authority. A like
speech 'David made to Solomon,' 1 Chron.
xxviii. 20.
Ver. 8. — He will be with thee,] The
Chald. paraohraseth, his word will be thy
help.
Ver. 9— This Law,] In Gr., all the
words of this law in a book. Which bare
THE ARK,] They had the chief charge to
look to the ark and other holy things; and
though the Levites bare it, as appeareth by
Num. iii. 31; iv. 15; x. 21, yet sometimes
the priests themselves also bare it, as when
they passed over Jordan, Josh. vi. 17, when
they compassed Jericho, Josh. vi. 12. So
after in ver. 25, Moses spake to ' the Le-
vites.' The Elders,] The magistrates: as
the priests by teaching, so the elders by go-
verning are to look that the law of the Lord
be observed, Mai. ii. 7; Hos. iv. Q; Mic. iii.
]; 2 Chron. xix. 6, 8—10.
Ver. 10. — Of seven years,] That is, of
every seventh year, ivhich was a year of re-
lease, Deut. XV. 1. The solemnity,] Or,
the set time ; as the Gr. and Chald. trans-
late it, the time. Release,] Of debts,
Deut. XV. 1, 2, &c. that being freed from
worldly cares, they might apply their minds
to God's law. A figure of the year of grace,
and remission of our debts by Christ; where-
upon we should give ourselves to holiness,
Luke iv. 18, 19, 21; Rom. vi. 11—13.
Booths,] Or tabernacles, whereof see Lev.
xxiii.
Ver. 11. — Which he shall choose,] To
set his ark and tabernacle, and so ' to place
his name there,' Deut. xvi. 2. Thou shalt
READ,] Speaking to Israel generally, and it
was performed in special by the cliiefest of
them, either the high priest, as Ezra (the
chief of them that returned from Babylon)
read it, Neh. viii. 1—3, &c. or as the Hebs.
say, the king himself (when they had a
king) used to read. For this ' commandment
was to Joshua, and therefore the king read it,'
saith Chazkuni upon this place. Which is by
others of them declared thus, ' The king was
he that read in their ears, and they read in
the women's coint; (which was the outer
court-yard of the temple.) And the king
read sitting, and if he read standing, it was
the more commendable. He read from the
beginning of Deut., &c. When he read,
they blew trumpets through all Jerusalem,
for to assemble the people. And they set up
a great pulpit of wood, [as is mentioned also
in Neh. viii. 4,] and set it in the midst of the
court-yard, and the king went up and sat
thereon, that they might hear him read; and
all Israel that went up to the feast, gathered
round about him. And the minister of the
synagogue (such as we read of in Luke iv.
17, 20,) took the book of the law, and gave
it to the ruler of the synagogue, (such as is
mentioned in Luke xiii. 14,) and the ruler of
the synagogue gave it to the sagan, or second
chief priest, called in Acts v. 24, the captain
of the temple,) and the sagan gave it to the
high priest, and the high priest to the king,
for to honour him before the multitude. And
the king took it standing, and if he would he
sat down and opened it, and seeing it, he
blessed God, (as is recorded of Ezra in Neh.
viii. 5, 6, and after read till he made an end.
"Then he folded it up, and blessed (God) again
after it, as the manner was to bless in the
synagogues. Both the reading and the blessing
was in the holy tongue. The hearers were
bound to prepare their hearts, and to make
their ears attentive to hear with fear and re-
verence, and with joy and trembling, as in
the day when (the law) was given on (mount)
Sinai: though they were great wise men,
which knew the whole law every whit, they
were bound to hear with great attentiveness,
&c. for the king is the messenger (of the
congregation) to cause the words of God to
be heard. If the day of assembling (the
people) began to be on the sabbath, they de-
ferred it till after the sabbath, because of the
blowing with trumpets, &c. which might not
put away (the keeping of) the sabbath."
COAP. XXXI.
371
'* Gather together the people, men, and women, and children, and
thy stranger that is within tliy gates, that they may hear, and tliat
they may learn, and may fear Jehovah your God, and observe to
do all the words of tliis law. '^ And that their sons wliich have
not known may hear, and learn to fear Jehovah your God all the
days that ye shall live on the land, whither ye are going over Jor-
dan, to possess it.
" And Jeliovah said unto Moses, Beliold thy days approach to
die ; call Joshua, and present yourselves in the tent of the congre-
gation, that I may give him a charge. And Moses and Joshua
went and presented themselves in the tent of the congregation.
" And Jehovah appeared in tlie tent, in a pillar of a cloud, and the
pillar of the cloud stood over the door of the tent. '" And Jeho-
vah said unto Moses, Behold, tiiou liest down witli thy fathers, and
tliis people will rise up, and go a whoring after tlie gods of the
strangers of the land, whitlier they are going in to be amongst
them, and will forsake me, and break my covenant which I have
stricken witli them. '^ And mine anger shall be kindled against
Maim, in MisneJi, torn. 3, in Chagigah, chap,
iii. sect. 3, 4, &c. In their ears,] That
they may hear and understand it, as the
Chald. translateth, and cause them to hear it :
whicli hearing is often used for undejstaiuling,
as is noted on Gen. xi. 7. So in Neh. viii.
8, ' they read in the book, ia the law of God
distinctly, and gave the sense, and caused
them to understand the reading.'
Ver. 12. — Women and children,]
Which though they were not bound to come
up at the yearly feasts, Exod. xxiii. 17, yet
to this reading they were bound, such as
could understand, Neh. viii. 3. The Ileb.
canons say, " Whosoever is free from appear-
ing (before the Lord, Exod. xxiii. 17,) is free
from the commandment of " gather together,"
Deut. xxxi. 12,) " except women and chil-
dren, and the uncircumcised; but the unclean
is free from this commandment, as it is writ-
ten (in ver. 11,) when all Israel is come; but
the (unclean) was not fit to come. And it is
clear, that such as were of neither sex, or of
both sexes, were bound to come, seeing wo-
men were bound." Maim, in Chagigah,
chap. iii. sect. 2. Thy gates,] In Gr. and
Chald., thy cities.
Ver. 14. — Thy days approach,] Or, are
nigh at hand: and so the term of his life
fulfilled; as where it is written, 'the king-
dom of heaven approachcth,' Matt. iv. 17,
another explaineth it, ' The time is fulfilled,
and the kingdom of God approacheth (or, is
at hand,)' Mark i. 15. To die,] Under-
stand,/or thee to die : of such want of the
person, (easy to be understood by the con-
text,) see the notes on Gen. vi. 19; xxiii. 8;
xlvii. 29. The Gr. translateth. Behold, the
days of thy death approach. And I will
GIVE,] Oi', that I viay command him, or
charge him : which being done in the taber-
nacle, and by God's appearing in the cloud,
ver. 15, served both for Joshua's own con-
firmation, and to assure all Israel that he had
authority from God over them. Compare
Num. xxvii. 18, 19.
Ver. 15. — Jehovah appeared,] That is,
a glorious sign of his presence; as in Thar-
gum Jonathan it is expounded, " the glory of
the divine majesty of the Lord." Pillar
OF a cloud,] Out of which he was wont in
favour to speak: see Exod. xxxiii. 9; Ps.
xcix. 7.
Ver. IC. — Liest down,] To wit, to
sleep, that is, to die : as Job xiv. 12; Acts
vii. 60 ; 1 Thess. iv. 13. Thy fathers,]
The faithful of former times, signifying
the immortality of the soul, as is noted on
Gen. XXV. S. Wherefore Thargum Jona-
than paraphraseth on this place thus ; " thou
liest down in the dust with thy fathers, and
thy soul shall be treasured up in the treasury
of eternal life with thy fathers." Go a
WHORING,] Or fornicate, that is, commit idol-
atry, as the Chald. explaineth it. Gods of
THE strangers,] In Gr., the strange gods
of the land ; in Chald.. the idols of the peo.
pie of the land. They are going,] Heb.
he is going ; speaking of the people as of a
man; so after often in this chap. The rea-
son hereof is noted on Gen. xxii. 17.
Ver. 17. — Will hide my face,] In
372 DEUTERONOMY.
them in that day, and I will forsake them, and will hide my face
from them, and they shall be devoured, and many evils and distresses
shall find them ; and they will say in that day. Have not tliese evils
found us, because our God is not amongst us? '^ And I hiding will
hide my face in tJiat day for all the evils which they shall have done,
in that they are turned unto other gods. " And now write ye tliis
song for you, and teach it the sons of Israel, put it in tlieir mouths,
that this song may be a witness for me against the sons of Israel.
^" For I will bring them into the land which I sware unto tlieir
fathers, that floweth with milk and honey, and tliey shall eat and
be filled, and be fat, and they will turn unto other gods, and serve
them, and despitefully provoke me, and break my covenant. "'And
it shall be wlien many evils and distresses have found them, that
this song shall answer before them for a witness, for it shall not be
forgotten out of the mouth of tlieir seed : for I know their imagi-
nation which they do this day, before I have brought them in unto
the land which I sware. ^'^ And Moses wrote this song in that
day, and tauglit it the sons of Israel. ^ And he charged Joshua
the son of Nun, and said. Be strong and courageous, for thou shalt
bring in the sons of Israel unto the land which I sware unto them,
and I will be with thee. ^* And it was when Moses had made an
end of writing the words of this law in a book, until they were
finished, ^^ That Moses commanded the Levites which bear the
ark of the covenant of Jehovah, saying : ^^ Take this book of the
law, and put it in the side of the ark of the covenant of Jehovali
your God, that it may be there for a witness against thee. ^^ For
I know thy rebellion, and thy stiff neck -. behold, while I am yet
alive with you this day, ye have been rebellious against Jehovah,
Chald., will fake away my divine presence. phesied in Deut.xxxii.15, and showed to have
So in ver. 18. Devoured,] Or, eaten up, come to pass in Neh. ix. 25, 2G.
to wit, of their enemies, made a prey, Heb. Ver. 21 Answer before them,] Tliat
to ea<, which is used passively, as ^o hear \s, testify before {anA against) them. Their
Eccl. iii. 2, that is, ' to be born.' See the imagin-^tion,] The thing forged in their
Notes on Gen. vi. 20; xvi. 14. Find them,] heart; which the Gr. translateth, their
That is, befal, or come upon them : so after, maliciousness (or naughtiness.) Thisimagi-
and in Ps. cxix. 143; Neh. ix. 32. Found nation is before the thoughts or cogitations,
OS,] Heb. found me, because my God is not as appeareth by 1 Chron. xxviii. 9 ; xxix.
in the midst of mc. 18. See Gen. vi. 6.
Ver. is.. — Other gods,] In Chald., Ver. 23. — I will be with thee,] In Gr.
idols of the people: so in ver. 20. he will be with thee; as being the words of
Ver. 19. — This song,] In Gr., the words Moses (whom the Gr. before named) con-
of this song ; after described in chap, xxxii. cerning God. The Chald. translateth, my
containing a prophecy of their falling away, word shall be thy help. See ver. 8.
and of God's judgments following. It was Ver. 25. — The levites,] Especially the
given in a song, that it might the more easily priests the sons of Levi, as in ver. 9.
be learned, and kept in memory, with de- Veb. 26 In the side,] Or, iy i^e s/c/c*
light, and might move their affections. which in Thargum Jonathan is expiess-
AGAifiBT,~\Or, in, that is, amongst the sons of ed, "in a cofTer by the right side of the
Israel : so in ver. 26. ark."
Ver. 20.— And be fat,] The like is pro- Ver. 27. — Stiff neck,] Or, hard neck.
CHAP. XXXII. 373
and how nuicli more after my death ? '^ Gather together unto me
all the elders of your tribes, and your officers, that I may speak in
tlieir ears these words, and call the lieavens and the earth to wit-
ness against them. ^^ For I know, that after my death, corrupting
ye will corrupt (yourselves^ and will turn aside from the way
wliich I have commanded you, and evil will befall you in the lat-
ter days, because ye will do evil in the eyes of Jehovah, to pro-
voke him to anger through the work of your liands. ^^ And
Moses spake in the ears of all the church of Israel the words
of this song, until they were ended.
which elsewhere it is likened to ' an iron Gr. they are named by one word Phularchai,
sinew,' Is. xlviii. 4. See Exod. xxxii. 9. that is rulers {pv princes) of your tribes.
Ver. 28. — Elders of youR Tribes,] In
CHAP. XXXII.
1 . Hoses' song, which setteth forth God's mercies unto Israel, their
sins, and his chastisements hy sword, famine, pestilence and captivity.
36. His mercy in Christ towards them in the end. 46. Moses exhorteth
them to set their hearts upon his words. 48. God sendeih him up to
mount Nebo, to see the land of Canaan, and die.
* Give ear, ye heavens, and I will speak, and let tlie earth liear
tlie sayings of thy moutli.
Give ear, O heavens, to (hat whicli I declare.
And hear, O earth, what my mouth's sayings are.
'■* My doctrine shall drop as the rain, my speech shall distil as the
dew, as the small rain upon the tender herb, and as the showers
upon the grass.
Drop down as doth the rain sliall my doctrine
Distil as dew so shall my speech divine :
S 5 3 Here beginneth the three and fiftieth them, Josh. xxiv. 27. And I will,] Or,
section of the law: See Gen. vi. 9. that which I shall speak : as, ' and he shall
prepare,' Mai. iii. 1, is expounded, ' which
Ver. 1. — Give ear,] Or, hearken ye shall prepare,' Mark i. 2. And let the
heavens. Moses beginneth this prophetical earth hear,] Or, hear, O earth ; for he
song, calling as with the sound of a trumpet, changeth the person, and in Is. i. 2, he
the heavens and earth, (and all the creatures changeth the order also, ' Hear ye heavens,
in them,) to be witnesses of his word, (as in and give ear thou earth ;' and in Jer. xxii.
Deut. xxx. 19; xxxi. 28,) the more to af- 29. 'O earth, earth, earth, hear the word
feet the hearts of the people. So Isaiah be- of Jehovah.'
ginneth his prophesy against rebellious Israel, Ver. 2. — My doctrine,] Or, My received
Is. i. 2. For though men die, yet heaven learning: the doctrine of religion is so call-
and earth endure, Ps. cxix. 89 — 91 ; Eccl. i. ed, because it is received from God, not de-
4. And though men will not hear, yet vised by men ; as in 1 Cor. xi. 2.3. ' I re-
other creatures shall hear and witness against ceived of the Lord that which also I delivered
374
DEUTERONOMV
As on the tender lierb tJie small rain pours,
And as upon tlie grass the greater showers :
•'' For I will proclaim the name of Jeliovah ; give ye greatness
unto our God.
For I Jehovah's name proclaim abroad ;
O give ye greatness unto him our God.
* The rock, perfect is his work, for all his ways are judgment :
God is faithfulness, and without iniquity ; just and rigliteous is lie.
Tlie Rock, most perfect is his action,
Because his ways are judgment every one :
God is most faithful, and iniquity
In him is none, but just and right is he.
unto you.' So our Saviour saith, ' As my
Father hath taught me, I speak these things.'
John viii. 28. And so it should be received
of the hearers, as ' the word of God,' not of
men, 1 Thess. ii. 13. Shall drop,] Or,
let ii drop ; as being a wish, and also a pro-
mise that his doctrine should be profitable and
ellectual, as the raiji ; which as it ' waiteth
not for the sons of men,' Mic. v. 7, so it
Cometh down 'from heaven; and returneth
not thither, but watereth the earth, and
maketh it bring forth and bud:' in like sort,
the word of God ' shall not return unto him
void, but it shall accomplish that which he
pleaseth, Is. Iv. 10, 11. The Chald. trans-
lateth, My doctrine shall be siveet as the
rain : the Gr., let it be expected as the rain.
The rain,] Which maketh the barren earth
fruitful, and so resembleth the word of God,
and effect thereof in the hearts of men: see
Is. xlv. 8. Contrary to I'alse teachers, which
are ' clouds without water,* Jude v. 12. For,
' whoso boasteth himself of a false gift, is
clouds and wind without rain,' Prov. xxv.
14. Shall distil,] Or, let it distil, ovjiow
down: as the Gr. translatclh, let my xvords
come down as the dew ; and the Chald., let
my speech be received ets the dew. The
manner of delivering God's word is here, and
often, likened to ' a dropping,' Ezek. xx. 46;
xxi. 2 ; Matt. ii. 6, the word itself, to ' rain
or dew,' figures of heavenly graces. See
Gen. xxvii. 28. The small rain,] Or
small drops; in Heb. Seghnirim, so named
of hairs, like which it falleth. Or it may
have affinity with Saghnar, a storm, and
mean a stormy rain, figuring the doctrine of
the law, whicli as it was given with storm
and tempest, Heb. xii. 18, so it workethlike
eflect in the conscience. So the Gr. trans-
lateth it a shower, or showery rain : the
Chald., as the rainy winds which b/ow upon
the tender herb. The showers,] The
strong or greater rain, which falleth with
manifold drops, or with violence as arrows:
the Chald. translateth them drops of the lat-
ter rain; whereof see Dent. xi. 14. The
withholding of these was a punishment, as in
Jer. iii. 3, 'the showers have been withhold-
en, and there hath been no latter rain :' the
giving of them was a blessing, Ps. Ixv. 11;
Ixxii. 6; Mic. v. 7. Grass,] As the peo-
ple sometimes are likened to grass, for their
frail and momentary state, Is. xl. 6, 7, so here
they are likened to grass and herbs, which
grow by the rain, Job xxxviii. 26, 27, that
they should not be unfruitful hearers, like
stones or sandy ground, whereon nothing
groweth.
Ver. 3. — Proclai Ji,] Or publish, preach:
but the Chald. turneth it, pray in the name
of the Lord. Give ve greatness,] Or
majesty, that is, magnify h\m: so in Jude
25, ' to the only wise God our Saviour be
glory and majesty' (or greatness:) and in 1
Chron. xxix. 11. 'Thine, O Jehovah, is
the greatness, and the power, and the glory,'
&c.
Ver. 4.— The Rock,] That is, astheGr.
translateth, God: so in ver. 18,30, 37; 1
Sam. ii. 2; 2 Sam. xxii. 2, 32. God is
called ' the Rock,' because of his might, sta-
bility and immutability; and to his church he
is a firm foundation, Matt. xvi. 18, and Christ
is the Rock, 1 Cor. x. 4. His work,] In
Gr., his wor/cs ; so * work,' in Ps. xcv. 9, is
'works' in Heb. iii. 9, and it implieth his
works both of creation, and redemption of his
people, and all other wrought in them; which
are said to be perfect, or unblemished, be-
cause there is no defect, no fault in any of
them. Therefore in it the righteous do re-
joice, Ps. xcii. 5. Hjs ways,] That is, his
administratio7i, his doi?igs. Judgbient,]
That is, 7nost Judicious, right and equal :
and so shall they find that walk in them, Ps.
xxv. 8 — 10. Faithfulness,] Or faith :
understand, a (Jod of faith, that is, most
CHAP. XXX 1 1.
375
* They have corrupted themselves, their spot is not (the spot J of
his sons, fthey are) a crooked and perverse generation.
They on themselves have brought corruptions,
Tlieir spot is not of (those that be) his sons
They are a generation which is
Turn'd to perverseness, and to crookedness.
^ Do ye thus requite Jehovali, O people foolish and unwise ? Is
not he thy Father that hath bought thee ? hath not he made thee,
and established thee ?
Do ye Jehovah in this wise reward,
O foolish folk, and wanting wise regard ?
Thy Father that hath bought thee, is not he ?
Hath he not made thee ; and establish'd thee ?
faithful and triie, that all may rely safely
upon him and his word. Without ini-
quity,] Or, there is no iniquity, {no inju-
rious evil) in him, as the Gr. traiislateth.
So in Ps. xcii. 16, * Jehovah is righteous, my
Rock, and no iniquity is in him.' Right,]
Or, righteous : in Gr., J/isf and holy the
Lord is. As his faith is constant to those
that follow him, so is his justice righteous to
such as forsake him.
Ver. 5. — They have corrupted them-
selves,] Or, It hath corrupted itself;
speaking of the people, (as is expressed in
Exod. xxxii. 7,) as of one man, and prophe-
sying here their falling away from God. Or,
It hath corrupted (itself) before him, that is,
before or against God. The Gr. translatetli,
they have sinned: and conuption is used
both for sin, as in Gen. vi. 11, and for de-
struction following sin, as Gen. vi. 13, it be-
ing always the changing of the state of a
thing from good to evil. And this corrupt-
ing themselves, was chiefly idolatry, as ver.
15 — 17, &c. Exod. xxxii. 7, and implieth
also their destruction ; and it is ascribed to
themselves, that it might not be imputed
unto God; so in Hos. xiii. 9. Hereupon
Isaiah called them ' children tliat were cor-
rupters,' Is. i. 4, and this their action is op-
posed to the perfection of God's work, in ver.
4. Their spot,] Or, their blot, their
blemish ; that is, their vice, or evil, (as the
word is explained in Deut. xvii. 1,) and
thereupon their blame. This is opposed to
God's faithfulness in ver. 4, and it is au ef-
fect of their foresaid corruption, and an evi-
dent sign thereof. Not of his sons,] That
is, not such a spot (or blemish) as is in the
sons of God through their infirmity, whereto
all are subject; but such as is in a crooked
and perverse generation, that will not be re-
claimed from their vices. And this is a de-
claration of the effect of the law in Israel,
which was added • because of transgression?,'
Gal. iii. 19, and when it came, sin revived;
and the passions of sins, which were by the
law, did efl'ectually work in their members, to
bring forth fruit unto death, as Rom. vii. 9,
5. But the grace of God through the gos-
pel, worketh contrary eflects of sanctification,
which the apostle layeth down in these words
of Moses thus; ' That ye may be blameless
and sincere, the children of God, unblemished
(or spotless) in the midst of a crooked and
perverse generation, among whom shine ye
as lights in the world, holding fast the word
of life,' Phil. ii. 15, 16. The Chald. ex-
poundeth it, " They have corrupted them-
selves, and not him ; sons thai have served
idols." Crooked,] Ovfroward; it is con-
tiary to straight or even, Is. xlii. 16, and they
that aie thus in heart, are an abomination to
the Lord, Prov. xi. 20. This title Peter
gave unto the Jews, that refused the gospel,
Acts ii. 40, and herein the people are op-
posed to God 'just and righteous,' in ver. 4.
as they that perverted all equity, Mic. iii. 9,
and had made them crooked paths, Is. lix. S.
Perverse,] That turn and writhe themselves
and others, as wrestlers use: but this word is
applied to such as are perverse in mind and
counsel, Job v. 13, used also by our Saviour
in Luke ix. 41. 'O faithless and perverse
generation.' Hereby Israel's habit in evil is
signified, resisting the Holy Spirit, Acts vii.
51, so that their corruption and spot could
not be cured, but remained upon them as
malignant ulcers. Compare Is i. 5,6 ; Jer. v.3.
Ver. 6. — Requite,] Or reward, recom-
pence. This is a sharp rebuke of the ungrate-
ful people, (set down therefore question-wise,)
who in faith and obedience should have
showed at least their thankful hearts, as did
he which said, ' What shall I render unto
Jehovah for all his beneficial rewards unto
me? I will take up the cup of salvation, and
376
DEUTERONOMY.
' Remember the days of old, consider the years of generation and
generation : ask thy father, and lie will show thee ; thy elders,
and they will tell tliee.
Remember thou the days that were of old.
Mind ye the years of ages manifold :
Ask thou tliy Father, and thee sliow will he.
Thine elders (ask) and they will tell it thee.
^ Wlien the most high divided inheritance to tlie nations, when
lie separated the sons of Adam, he set the bounds of tlie people,
according to the number of the sons of Israel.
When the most High dealt to the nations
Their heritage, and severed Adam's sons
The borders of the peoples set he tlien,
As number was of Israel's children.
call upon the name of Jehovah,' Ps. cxvi.
12, 13. Foolish,] Or vile ; the Heb. Na-
bal, is such a fool as hath his understanding
and judgment faded and depraved, whereup-
on he becometh vile and wicked, saying in
his heart, there is no God, Ps. xiv. 1, and
blaspheming his name, Ps. Ixxiv. 18. This
fool, or vile person, is opposed to the noble
or liberal. Is. xxxii. 5. The Chaid. here
translateth, people ivhich have received the
law, atid are not wise. Father,] By re-
generation, as 1 Pet. i. 3; Deut. xiv. 1.
BonuHT THEE,] Or, thi/ purchaser, thy
possessor, owner ; see the anuot. on Exod.
XV. 16. And this aggravateth their sin, who
denied the Lord that bought them, as 2 Pet.
ii. 1, for ' the ox knoweth his owner (or him
that bought him) though Israel did not
know,' Is. i. 3. Made thee,] Not only in
the first creation, as Gen. i. 26, but in
exaltation to dignity after redemption, as God
is said to have ' made Moses and Aaron,* 1
Sam. xii. 6, who advanced them to that hon-
our in his church. Therefore this word is
used for a degree of grace after creation, as
in Is. xliii. 7. 'I have created him for my
glory, I have formed him, yea I have made
him.' So Christ is said to have 'made
twelve,' when he ordained them to the office
of apostleship, Mark iii. 14. And Paul
saith of Israel, that God ' exalted the people,
when they dwelt as strangers in the land of
Egypt,' Acts. xiii. 17. Established,]
Formed, fitted, and ordered firm and stable,
that thou mightest abide in his grace.
Ver. 7.— Of old,] Or, of the world and
ages past, all which will testily of God's grace
unto his people. Thus Moses confirmeth
that which he spake of God's goodness to-
wards them, ill ver. 6, and by this the saints
confirmed themselves in their troubles and
fears, Ps. Ixxvii. 6, 7; cxix. 52; cxliii. 5.
So in Is. xlvi. 9. * Remember the former
things of old, for I am God, and there is
none else,' &c. Generation and genera-
tion,] That is, all generations, and every
of them: so in Ps. Ixxxix. 2, 'to generation ,
and generation;' and Esth. iii. 4, * day and
day,' that is, every day: and Ezra x. 14,
' city and city,' that is, e\e\-y city. He will
show,] This the psalmist confirmeth, saying,
' O God, with our ears we have heard, our
fathers have told unto us the work thou
wroughtest in their days, in days of old,' &c.
Ps. xliv. 1, 2, &c. So in Judg. vi. 13.
' Where be all his miracles, which our fathers
told us of.^'
Ver. 8. — Divided inheritance,] That
is, appointed and gave lands and countries
for the nations to inherit; as ' mount Seir ' to
the Edomites, Deut. ii. 5, Ar to the Moali-
ites, Deut. ii. 9, and so to the others, Amos ix.
7. For God ' hath made of one blood all
mankind, for to dwell on all the face of the
earth: and hath determined the times before
appointed, and the bounds of their habitations,
that they should seek the Lord, if haply they
might feel after him, and find him,' Acts
xvii. 26, 27. Separated,] Into distinct
families, and people, with several languages;
whereof see Gen. x. xi. Bounds,] Or,
borders, limits of the people; which may
be referred specially to the people in the
land of Canaan, whose bounds God propor-
tioned before-hand, according to the number
of the sons of Israel, that they might be pos-
sessors of it after the Canaanites. Though
generally there is also a proportion between
the seventy nations reckoned in Gen. x. and
the seventy souls of Israel, which was their
whole number when they went down into
Egypt, Gen. xlvi. 27; Deut. x. 22, and more
particularly between Canaan with his eleven
sons, Gen. x. 15 — 18, and the twelve sons of
CHAP. XXXII.
377
^ For Jehovah's portion is his people, Jacob is the line of his in-
heritance.
For his folk is Jehovah's portion,
Jacob the line of his possession.
'" He found him in a land of wilderness, and in an empty place^
and howling of the desert ; he led liim about, he instructed him, lie
kept him as the apple of his eye.
Him in a land of wilderness he found.
In empty place, a?id howling desert ground -.
About he led him, taught him prudency ;
He kept him as the apple of his eye.
Israel, which became patriarchs to the church
of God, Exod. i. 1—4 ; Gen. xlviii. 2S ;
Acts vii. S. The sons of Israel,] In Gr.,
the a7igels of God: so the Seventy translated
this place purposely, lest the heathens should
here take oflence, that Israel should be match-
ed with the seventy nations, that is, with all
peoples of the world. And the Jews supposed
there were seventy angels, rulers of the
seventy nations; and therefore they say 'ac-
cording to the number of the angels of God,'
whereby they mean seventy. Their opinion
is to be seen in R. Menachem on Gen. xlvi.
where he saith, " It is a general rule that
there is one (degree of) glory above another,
and they that are beneath, are a secret signi-
fication of those that are above, and the
seventy seals, (Gen. xlvi. 27,) signify the
seventy angels that are round about the thi-one
of (Qod's) glory, which are set over the na-
tions.'' But we are warned to beware how
we intrude ourselves into those things which
we have not seen, Col. ii. 18.
Ver. 9.— Portion,] Or part, which he
hath divided unto himself, Exod. xix. 5, 6,
and for whom he long before prepared an
habitation. And as he hath taken his people
for his portion, so they again take him for
theirs, Ps. cxlii. 6, and he is called ' the por-
tion of Jacob,' Jer. x. 16; li. 19. This
word Paul applieth to our heavenly calling in
Christ, speaking of ' the portion of the in-
heritance of the saints in light,' Col. i. 12.
Jacob,] That is, the posterity of Jacob;
which being the name of his infirmity, be-
fore he was called Israel, commendeth God's
love unto his, when they were weak and un-
worthy. And Jacob is the generation of
them that seek God's face, Ps. xxiv. 6. The
LINE,] Or, the cord of his inheritance, that
is, his heritage, as by line or measure befallen
or allotted to him; and so his peculiar, whom
none othercan challenge. Compare Ps. xvi.6,7.
Ver. 10. — He found hi.m,] That is, God
found Jacob ; meaning Jacob's posterity, the
Israelites, whom God found, and was present
Vol. II. 3
with them in the wilderness, to help them in
all their miseries. Therefore the Gr. trans-
lateth, He sufficed him : and the Chald., He
sufficed their necessities ; ks finding is used
for sufficing, in Num. xi. 22. God's people
of themselves do all * go astray ' like lost
sheep: but he seeketh and findeth them, for
their salvation. Is. liii. 6; Ps. xix. 176;
Luke XV. 2, 4 — 7, 32. Land of wilder-
ness,] a wild ov desert land, where no in-
habitants were, no dwelling city, no food to
sustain him, Ps. cvii. 45; Jer. ii. 6. See
before in Deut. viii. 15. The wilderness
figured the people of the world, Ezek. xx.
35, amongst whom God's people strayed, till
he found them out: for when we were yet
' sinners, and enemies,' he loved us, and re-
conciled us to himself by the death of his
Son, Rom. v. 8, 10. Empty place,] In
Chald., a dry place ; Heb. ejnptiness : a
place not to be inhabited, as appeareth by the
opposition in Is. xlv. 18. So all men natu-
rally are empty, till they be filled with grace,
and made ' the habitation of God through the
Spirit,' Eph. ii. 11, 12—22. Howling of
the desert,] Or, yelling of Jeshimon ; the
wilderness is called a place of howling, for
the wild beasts that dwell there, or for the
wants that men find therein: and Jeshimon,
which signifieth a desert, or desolation,
may be taken for a special wilderness so
named, as in Num. xxi. 20, or generally,
for all desolate waste places: and such was
that which Israel wandered in, Ps. Ixxviii.
40. The Gr. and Chald. translate it, a
waterless place ; and so in Is. xliii. 20, God
promiseth to ' give waters in Jeshimon, (or
in the wilderness.)' It figured our estate in
sin, without God's word and Spirit, which
are likened unto waters. Is. xliv. 3 ; John
iii. 5; vii. 38, 39. He led him about,]
To wit, in the wilderness forty years, as
Deut. viii. 2. Or, ' he compassed him about,'
to wit, with his love and providence: so the
Gr. translateth, he C07npassed him, and the
Heb. well beareth it. Thus David saith to
B
378
DEUTERONOMY.
" As an eagle stirreth up lier nest, fluttereth over her young,
spreadetli abroad her wings, taketh tliem, beareth them on her
wings.
Like as an eagle stirreth up her nest
She moveth fluttering over her youngest }
She spreads abroad her wings, tliem taketh soft,
Upon lier wings she beareth them aloft :
Jehovah alone did lead him, and there was no strange god with
him.
So did Jehovah lead liim all alone.
And other strange god with him was there none.
He made him ride on the liigh places of the eartli, that he
God, * thou wilt compass me about with songs
of deliverance,' Ps. xxxii. 7, and in Jer.
xxxi. 32, ' compassing is used for going about
to win one's love and favour; which may also
be intended here. The Chald. translateth,
" He placed them round about his divine
Majesty:" which may have reference to Is-
rael's encamping round about God's taber-
nacle. Num. ii. Instructed him,] Or,
made them to understand, to wit, by his
law, and by his Spirit, as Neh. ix. 13, 20.
So the Chald. explaineth it, he learned them
the ivords of the law. Apple of his eye,]
Or, the hlack (the sight) of his eye; that is,
with all diligent care and love tendering
them. Thus David prayeth, ' Keep me as
the apple of the eye,' Ps. xvii. 8, and the
prophet saith, ' He that toucheth you, touch-
eth the apple of his eye,' Zach. ii. 8.
Ver. 11.— An Eagle,] The chiefest of
all birds, which similitude God therefore ap-
plieth to himself here, and in Exod. xix. 4.
Stirreth up,] Or, maketh up her 7iest,
that is, her young ones: which the eagle
rouseth up with her cry; so God did his
people with his word and promises, while
they slept in their sins in Egypt. This is
declared in Ezek. xx. 5 — 7, and the history
is in Exod. iv. 29 — 31. So to the church it
is said, ' Awake, awake, put on thy strength,
O Zion,' &c. Is. lii. 1, and ' Awake thou
that sleepest, and stand up from the dead, and
Christ, shall give thee light,' Eph. v. 14.
Fldttereth,] Or moveth and cherisheth.
This is the word used in Gen. i. 2, 'the
Spirit of God moved (or fluttered) upon the
face of the waters.' That openeth the
meaning here to be God's motions by the
Spirit in the heart of his people. Spread-
eth abroad,] As preparing herself to flight,
and thereby provoking her young to go with
her. This God performed by spreading out
the wings of his power against Egypt in
plaguing them, and for Israel in preserving
them from those plagues; so making way for
his people to pass out of the place of their
bondage. Taketh them,] That if they be
slack or negligent, she may procure them to
come away. So God by his angels took hold
on Lot's hand, and led him out of Sodom,
Gen. xix, IC, and hasted the departure of Is-
rael out of Egypt, Exod. xii. On her
WINGS,] In gentleness, and for their safety:
not in her talons wherewith she beareth her
prey. And the eagle soaring high, her young
being on her wings, are safe from all danger.
Thus God led Israel safe through the Red sea,
Exod. xiv, and into the wilderness of Sinai,
where he said unto them, ' You have seen
what I did to the Egyptians ; and I have borne
you upon eagle's wings, and brought you unto
myself,' Exod. xix. 4. So Christ giveth ' to
the woman his church, two wings of a great
eagle, that she might flee unto the wilder,
ness, into her place where she is nourished,'
Rev. xii. 14.
Ver. 12. — Alone lead,] Or, lead hiin
alone; which may be referred to Jehovah
their only leader, and so the Gr. explains it:
or, to the people led alone, as in Num. xiii.
9, and Deut. xxxiii. 28, they are said to
"dwell alone;" and thus the Chald. inter-
preteth it. Lead him,] That is, lead Is-
rael, conducting them through the wilderness
in safety, as Deut. viii. which mercy is often
mentioned, Ps. Ixxviii. 14, 62, 53; cxxxvi.
16; Neh. ix. 12. ' The angel of his pres-
ence saved them,' Is. Ixiii. 9. With him,]
With Jehovah ; Or, with Israel; as the Gr.
translateth, with them. God erected his
tabernacle, and set his true worship in Israel;
without commixture with the idolatry of the
nation. And unto that they should have kept
themselves, as Ps. Ixxxi. 8 — 10. The
Chald, paraphraseth, " there shall no service
of idols be established before him.
Ver. 13. — Made him ride,] Made Is-
rael to conquer and triumph: so riding is
CHAP. XXXII.
379
miglit eat the fruits of the field, and he made him to suck honey
out of the rock, and oil out of the flinty rock.
He made liim ride on the earth's places high,
Tliat lie might eat the fields' fertility -.
He made liim also from the rock to suck
Honey, and oil out of the flinty rock :
" Butter of kiiie, and milk of the flock, with fat of lambs, and
of rams of the breed of Baslian, and of goat-bucks, with the fat
of tlie kidneys of wheat, and the blood of the grape, thou didcst
drink pure wine.
Butter of kine, milk also of the flock,
With fat of lambs, and rams of Bashan stock,
^nd goats, with fat of wheaty kidneys fine,
And of the grape's blood thou didst drink red wine.
often used for conquering and subduing: as,
Ps. xlv. 4; Ixvi. 12; Rev. vi. 2; xix. 11,
14. High places of the earth,] Or, of
the land, to wit, Canaan, which they con-
quered: and by tiie high places, are meant
the mountains, and high walled cities which
they subdued, Deut. i. 28. A like promise
is made in Is. Iviii. 14. ' I will cause thee
to ride on the high places of the earth:' and
in Deut. xxxiii. 29, ' then shalt tread upon
their high places.' The Chald. heie transla-
tetli, " He placed tliem on the strong places
of the earth." And he did eat,] Or, that
he might eat : the Gr. saith, "he fed them
with the fruits of the fields," Fruit,] Or,
fruitfulness, ail tilings that grew in the
fields. Honey out of the rock,] That is,
honey of bees nestling in rocks: ov honey
fruits, as dates and the like, which grow on
palm trees, (as oil on olive trees,) in rocky
places: that whereas jocks and stones are
usually barren, God made such places fruit-
ful to Israel ; even as he gave them water out
of the rocks in the wilderness, Exod. xvii.
6; Num. xx. 11, whereto this here also may
have reference, and mean waters sweet as
honey and oil. This honey and oil figured
the heavenly graces which God bestoweth
upon his church in Christ, (who is likened to
a ' Rock,' 1 Cor. x. 4,) and which he would
continue, if men would hearken unto his law,
Ps. Ixxxi. 14, 17 ; cxix. 103 ; Song iv. 11.
Ver. 14. — Butter of kine,] Or, of the
herd, that is, made of cows' milk: these
things were a sign of the fruitfulness of the
land, as is observed by the prophet. Is. vii.
21, 22. And as soft and smooth words are
sometimes likened to ' butter, and oil,' Ps.
Iv. 22, so here they figured the soft and com-
fortable words of grace, wherewith God
satiateth the souls of his people. The Chald.
paraphrasbth, " He gave them the spoils of
their kings and rulers, with the tithes of their
great and strong men," &c. and so in Amos
iv. i. Princes of Samaria are called ' kine of
Bashan.' Of the flock,] Of sheep and
goats. Lev. i. 10, for the food of them and of
their household, as Prov. xxvii. 27. Fat of
LAMBS,] That is, fatted lambs, rams, &c.
Of the breed of Bashan,] Heb. sons of
Bushati, that is, bred and fed on mount
Bashan, which was a fertile place, and good
to nourish cattle, Num. xxxii. 1, 3, 4, 33.
Fat of the kidneys of wheat,] That is,
fine fiour of the kernels of wheat. The
flour, which is the best and the principal, is
called the /a<, here and in Ps. Ixxxi. 17;
cxlvii. 17, and the kernels are called kid-
neys, because when they are full, they resem-.
hie kidneys in shape. Blood,] That is, juice
of the grape, which is red coloured like
blood. Hereupon Christ killing his enemies,
and having his clothes sprinkled with blood,
is described like one treading grapes in the
wine fat, Is. Ixii. 2, 3; liev. xiv. 19, 20;
xix. 13. And this sense the Chald. keepeth
here, translating it, " the blood of their
mighty men shed like water." But literally
it is meant of the wine that was plentiful in
the land of Canaan; and spiritually of the
heavenly graces wherewith Christ filleth his
people. Is. Iv. 1. Thou didst drink,] He
turneth his speech to Israel: the Gr. for more
plainness translateth as before, they drank.
Pure wine,] Or red wine, as in Ps. Ixxv.
8, and in Is. xxvii. 2, ' In that day sing ye
unto her, a vineyard of red wine;' and such
was the best wine in the land: the Gr. trans-
lateth it only xvine. Thus Moses, by 'honey,
oil, butter, milk, fat flesh, fine bread, and
wine,' (seven things under which number all
other arc comprehended) signifieth the mani-
380
DEUTERONOMY.
*' But Jesliurun waxed fat, and kicked ; thou art waxen fat,
thou art grown gross, thou art covered with fatness : then he for-
sook God which made him, and lightly esteemed the rock of his
salvation.
But Jeshurun did wax fat, and did kick,
Thou art waxed fat, art covered, art grown tliick ;
The God whicli made him, then did he forsake,
And of the rock which sav'd him, light did make.
'^ Tliey provoked him to jealousy with strange ^/oi/s, with abomi-
nations they provoked him to anger.
With strange gods they to jealousy him mov'd ;
With loathsome idols they his anger prov'd.
fold blessings which Israel ejijoyed in their
land. Which was a figure unto them of the
most fertile kingdom of Christ, and the
heavenly comforts of his word and Spirit,
wherewith he sanctifieth his people. And of
these, some are food for children to suck, as
honey, oil, butter, and milk. Is. vii. 15, 16,
the rest are stronger meats for men: so the
faithful have in their infancy easy instruc-
tion, 'the sincere milk of the word,' to
grow thereby; and in their ripe age, the
higher mysteries of the gospel, as 1 Pet. ii.
2; 1 Cor. iii. 1, 2; Heb. v. 12—14.
Ver, 15. — Jeshurun,] Or Jesuriin,
that is, as the Chald. explain it, Israel; the
Gr., Beloved; so in Deut. xxxiii. 5, 26,
wheie the Cliald. again translates it " Israel ;"
the Gr. "Beloved;" and in Is. xliv. 'thou
Jeshurun whom 1 have chosen; the Chald.
saith, " thou Israel:" the Gr., " thou beloved
Israel." It hath the name of ' Josher,
Righteousness,' as being a righteous people
by calling, having laws right and equal, if
they had walked in them. Or it may be de-
rived of 'Shor,' which is to look or see, be-
cause this people saw the glory of God at the
giving of the law. The same word Shor is
also a bullock, which some think Moses here
alludeth unto, as i*' Israel were waxed like a
fat bullock which kicked. But the other
places where this word is used, imply no such
thing. W^AXED F.\T,] In Chald., waxed
rich. This was the occasion of their falling
from God, the prosperity and blessings which
they had in Canaan, as is also showed in Neh.
ix. 25, 2G. ' They took strong cities, and a
fat land, and possessed houses full of all goods,
wells digged, vineyards, and oliveyards, and
fruit trees in abundance: so they did eat, and
were filled, and became fat, and delighted
themselves in thy great goodness. And they
turned disobedient, and rebelled against thee;
and cast thy law behind their backs,' &c.
The like complaint is in Jer. v. 27, 28.
Though this may imply also the ' fatness of
their heart,' whereof see Is. vi. 10; Matt,
xiii. 15. Kicked,] That is, behaved them-
selves contemptuously, and waxed wanton:
and it signifieth their contemptuous abuse of
God's holy ordinances, as he complaineth of
priests, ' Wherefore kick ye at my sacrifice,
and at mine oflering, which I have command-
ed,' &c. 1 Sam. ii. 29. This word Paul
seemeth to respect, when he speaketh of such
as ' tread under foot the Son of God,' Heb. x.
29. Thou art covered,] Or, thou hast
covered thyself, thy face, or thine heart with
fatness, as is explained in Job xv. 27, thus ;
' he covereth his face with his fatness ; and
maketh collops of fat on his flanks.' And in
Ps. xvii. 10. ' They are inclosed in their
own fat ; with their mouth they speak proud-
ly: and in Ps. Ixxiii. 7. 'Their eyes stand
out with fatness. He forsook God,] In
Chald., he forsook the service of God: he
turneth his speech away from the people, as
they that would not hear : and speaketh to
heaven and earth for to witness, as in ver. 1.
And this is the first part of their sin, to for-
sake the good God. Made him,] By creat-
ing, and advancing him, as in ver. 6.
Lightly esteemed.] Or, vilely avdfool/shl?/
despised ; Heb. " jenalibel, of Nabal foolish,"
as he called them in ver. 6. The Chald. ex-
pounds it, " he provoked to anger." The
Rock,] The mighty God Christ; as ver. 4.
So the Gr. translateth, "he departed from God
his Saviour.
Ver. 16. — Provoked him to jealousy,]
Or, inade him jealous, that is, exceeding
angry: 'for jealousy is the rage of a man ;
therefore he will not spare in the day of ven-
geance,' Prov. vi. 34. Strange gods,] 'I"he
Chald. explaineth it, the service of idols, or
idolatry. So in Ps. Ixxviii. 58, ' they pro-
voked him to jealousy with their graven
images.' And in 1 Kings xiv. 22, '2.S, the
Jews ' provoked him to jealousy with their
CHAP. XXXII.
381
" They sacrificed to devils, not to God ; to gods whom they knew
not, to new gods that came lately up, of whom yoiu" fathers were
not afraid.
They sacrificed to devils, not to God ;
To gods of whom themselves no knowledge had -.
Unto new gods, which np but lately came.
Such as your fatliers feared not the same.
'* Of tlie Rock tliat begat thee thou art unmindful, and hast for-
The Rock that thee begat thou mindest not,
And God that formed thee tliou liast forgot.
^' And Jehovali saw it, and contemptuously abhorred thetn, be-
cause of the provoking of liis sons and of his daughters.
And of his sons and daughters, then the Lord
Did see the provocation, and abhorred.
sins, 8:c., for they also built them high places,
and images,' &c. And this is the second part
of their sin, to turn to idols and devils. Abo-
minations,] That is, abominable idols, or false
gods, and other sins, as Lev. xviii. 26, 27;
Dent. vii. 25; 2 Kings, xxiii. 13.
Ver. 17. — To DEVILS,] That waste and
destroy mankind, as their name Shedim here
signifieth: see Lev. xvii. 7, and these are in
this respect opposed to God, ' who maketh
and saveth his people,' ver. 15. So Jero-
boam's calves are called 'devils,' 2 Chron.
xi. 15, ' and all the Gentiles' idols are devils,'
1 Cor. X. 20, and ' Antichrists,' Rev. ix.
20. ' And unto devils the Israelites sacri-
ficed their sons and their daughters, when
they sacrificed them unto the idols of Canaan,'
Ps. cvi. 37, 3S. Wnojr they knew not,]
Had no knowledge or experience of any good
from them ; or, gods which kneir ?iot them,
that is, had done them no good; as on the
contrary the true God saith, ' I did know
thee in the wilderness,' Hos. xiii. 5, where
the Chald. explaineth, ' I supplied their ne-
cessities. C.^ME lately I'l',] Heb. came
from near, that is, from near time: which
when it is spoken of a thing past, meaneth
lately, when of a thing to come, it meaneth
shortly, as in Ezek. vii. 8. Were not
AFRAID,] With horror, lest they should be
hurt by him. So the original word properly
signifieth, and therein difiereth from that fear
or reverence which we owe to the true God.
He meaneth, that they were such gods as
could do neither good nor evil, as is said in
Jer. x. 5, ' Be not afraid of them for they
cannot do evil, neither also is it in them to
do good.'
Ver. 18. — The rock,] That is, as the
Gr. saith, the God, and the Chald. the strong
fear, that is, the stron" God: iec ver. 4.
Begat thee,] ' With the word of truth, that
thou shouldest be a kind of first-fruits of his
creatures, as Jam. i. 18. The Chald. ex-
poundeth it, created thee; which may also be
applied to ' creating in Christ Jesus unto
good works,' as Eph. ii. 10. Unmindful,]
In Gr. hast forsaken : this and the word fol-
lowing, hast forgotten, showeth their long
continuance in their sin, whereof God com-
plained by the prophet, ' My people have for-
gotten me days without number,' Jer. ii. 32.
And is not ouly forgetfulness in mind, but in
aflection and action ; as when they made a
calf in the wilderness, ' they foigot God their
Saviour,' Ps. cvi. 19, 21. So God when he
will punish them, threateneth, ' I will utterly
forget you, and forsake you,' Jer. xxiii. 39.
Hereupon he saith, ' Remember these, O Ja-
cob and Israel, for thou art my servant; I
have formed thee, thou art my servant, O Is-
rael, show not thyself forgetful of me,' Is.
xliv. 21. That formed thee,] Or, that
brought thee forth : in Gr. that nourished
thee : in Chald. that made thee. God is
here likened to a father that begat, and a
mother that bare or brought forth ; both which
do set forth his love, and the work of his
grace.
Ver. 19. — Saw,] the Chald. saith, it ivas
revealed before the Lord. God the judge
first taketh notice of the sin, as in Gen.
xviii. 20, 21. Contemi'tuously abhor-
red,] Or, lothed, despised as lothesome :
which the Gr. expresseth by two words, he
was Jealous {or fervent^ and he was pro-
voked: the Chald. his anger was strong.
This word, which is commonly used for men's
contemptuous provoking or despiting of God,
is here and in Lam. ii. 6, applied to God his
despising and lothing of sin and sinners.
The i'ko\oking ] Or, the angering, the in-
382
DEUTERONOMY.
^" And he said, I will hide my face from tliem, I will sec wJiat:
their end shall be ; for they are a very froward generation, sons in
wJiom is no faith.
And I will hide my face from them, said he ;
I will behold what tlieir last end shall be :
For a most froward generation
TJiey cliildren are, in whom faitli there is none.
^^ Tliey have provoked me to jealousy witli that which is not god ;
tJiey have provoked me to anger with their vanities : and I will pro-
voke them to jealousy with those which are not a people ; I will
provoke tliem to anger with a foolish nation.
They have me ruito jealousy moved
With that which is not God, have me stirred
To indignation with their idols vain :
I tlicm will move to jealousy again
Witli those which are no folk ; to indignation
I will provoke them with a foolish nation.
dignation or grief, caused by his sons aud
daughters, that is, by them which had been
his children by his gracious calling of them,
and would seem so to be still, ' but their spot
was not such as his children's, ver. 5.
Ver. 20. — Will hide mv face,] The
Chald. expounds it, will take aivay my di-
vine presence. It meaneth also the with-
drawing of his favour; therefore his children
often prayed against this, Ps. xxvii. 9; cii. 2,
3; Exod.xxxiii. 15,16. And when God threa-
teneth judgment to his people, he saith, ' I
will show them the back and not the face in
the day of tlieir calamity,' Jer. xviii. 17.
And here their punishment is answerable to
their siu: as they first withdrew their love
and obedience from God, so he withdrew his
presence and grace from them ; that though
they sought him, they should not find him,'
Prov. i. 28. The contrary is promised to
the faithful, ' they shall see his face,' Rev.
xxii. 4. Will see,] And let others see: as
the Gr. saith, / will shoiv what shall be to
them at the last. Now the last end of sin-
ners, if they convert not, is their destruction.
Ps. Ixxiii. 17, IS; Prov. xiv. 12, 13;
xxiii. 32. Very froward,] Heb. a gene-
ration of frowardnesses, or, of perversities,
that is, a most froward and perverse people,
Tliis word Paul useth of lieretics, Tit. iii. 11.
No faith,] No firmness, truth, or stability;
for ' faith' hath the name of steadfastness: see
the notes on Exod. xvii. 12.
Ver. 21. — Not god,] Or, no god: a pro-
phecy of the rejection of the Jews, with the
cause thereof. They left the Lord their God
aud took another, for they made him jealous
and angiy : the Lord also will leave them and
take another people, so they shall be pro-
voked. Their vanities,] That is, as the'
Gr. translateth, their idols; or as the Cliald.
expounds it, their service of idols. So idols
are called 'vanities,' Jer. viii. 19; xiv.
22; 2 Kings xvii. 15, 'because ihcy are no-
thing,' 1 Cor. viii. 4. Not a people,] Or,
no people, that is, by the Gentiles which are
not now my people, whom I will call to my
faith and obedience by the gospel, whereby
the Jews shall have occasion of jealousy and
anger. So Paul expoundeth this in Rom. x.
19, &c. And in 1 Pet. ii. 10, ' Which in
time past were not a people, but are now the
people of God.' And in Hos. i. 10, ' Li the
place where it was said unto them. Ye are not
my people ; there it shall be said unto tliem.
Ye are the sons of the living God.' Thus
God threateneth to take his kingdom from the
Jews, and give it to the Gentiles. A FOOL-
ISH NATION,] and therefore vile and despised:
so this is a reward of their ' foolish despising'
of the Lord, forementioned ver. 15. The Jews
understand these things of the Chaldeans,
which carried them captive and so grieved
them; because it is written, * Behold the
land of the Chaldeans, this was not a people,'
&c. Is. xxiii. 13. But the apostle's exposi-
tion is heavenly, showing the rejection of the
Jews for refusing Christ; and calling of the
Gentiles, (esteemed of them fools) for which
the Jews were angry, as appeareth by Rom.
xi. 14; 1 Thes. ii. 15, 16; which Gentiles
are called ' foolish,' because they ' were car-
ried away after dumb idols,' 1 Cor. xii. 2.
Whereupon it is said, ' They are altogether
brutish and foolish: the stock is a doctrine of
vanities,' Jer. x. 8. ' They became vain in
CHAP. XXXII.
383
'^^ For a fire is kindled in mine anger, and shall burn unto the
lowest hell, and shall consume tlie land, and her increase, and set
on fire the foundations of tlie mountains.
For in mine anger kindled is a fire.
And to the lowest hell shall burn in ire ;
And shall consume land, and fruits of the same.
And the foundations of the mounts inflame.
^ I will heap evils upon tliem, I will spend mine arrows upon
them.
Upon them I will heap up evil sorrows,
Upon them I will spend my piercing arrows.
^* They shall he burnt with hunger, and devoured with the burn-
ing coal, and with a bitter stinging plague, and I will send upon
them tlie teeth of beasts, with the poison of serpents of the dust.
They shall be burnt with liunger, and devoured
With burning coals, and bitter plague out- pour ed :
And teetli of beasts upon them I will bring,
Witli poison of serpents in dust creeping.
their imaginations, and their foolish heart
was darkened: professing themselves to be
wise, they became fools,' Rom. i. 21, 22.
Ver. 22. — Kindled in mine anger,) Or,
hiirneth from mine anger, or, through my
nostril, that is, by the breath thereof. By
fire is meant God's fiery judgments, which
by tlie enemy, drouglit, blasting, and other-
wise he would bring upon their land,' Amos
ii. 2, 5. So in Ezek. xxx. 8, ' God saith
he will set a fire iu Egypt,' which the Chald.
there expouiideth, " peoples strong as fire ;"
but here the Chald translateth, " For an east
wind strong as fire cometh forth from before
me in anger." As before, God withdrew his
good things from them, so now he threaten-
eth to inflict evils upon their land, and upon
their persons. The lowest hell,] Or, the
hell of lowness, that is, the lowest part of the
earth ; for so Sheol, or Hell, here and often
meanetb, as Num. xvi. 30, 32, 33. See the
Annot. on Gen. xxxvii. 35. This meaneth
a most vehement fire, which should burn
downward even to the midst of the earth. The
EARTH,] Or, the land, wherein Israel dwelt,
which should be wasted with war, drought,
&c., that no man should dwell, no fruits
should grow thereon: for God ' tnrneth
springs of waters into dry ground ; a fruitful
land into saltness (or barrenness), for the
wickedness of them that dwell therein,' Ps.
cvii. 33, 34. So upon the famine in Israel
the prophet complaineth, ' The fire hath de-
voured the pastures of the wilderness, and the
flame hath burned all the trees of the field,'
Joel i. 4 — 19. Foundations op the
MOUNTS,] that is, the strongest places of the
land, Jerusalem itself, founded on the holy
mountains, was destroyed by the fire of God's
wrath, Amos ii. 5 ; Lam. ii. 1 — 3. So it is
said, ' The Lord hath kindled a fire in Ziou,
and it hath devoured the foundations thereof,'
Lam. iv. 11.
Veb. 23. — I WILL HEAP,] Or, will add:
I will consume, will spend evils on them :
the Gr. saith, J will gather together evils
against them. These plagues concern the
people, as the former did their land. Ar-
rows,] That is, plagues that shall come sud-
denly and swiftly, Zaeh. ix. 14. Arrows
mean plagues of all sorts, as the Scriptures
mention ' the evil arrows of famine, Ezek. v.
16, of pestilence, Ps. xci. 5.. and other sick-
nesses, Ps. xxxviii. 2. 3; Job vi. 4. of wars,
Jer. 1. 14, of thunder, lightning, &c. 2 Sam.
xxii. 14,15. And among the Gentiles this
phrase was used, as the pestilence is called
"an evil arrow," by Homer in Iliad 1.
Ver. 24. — Burnt,] In Gr. conswned:
Moses useth a word not elsewhere found in
Hebrew, but in the Chald. it signifieth to
heat or burn ; and so it may intimate their
destruction by the Chaldeans, at what time
they were so burnt with famine, that their
visages were black as a coal, their skin clave
to their bones, Lam. iv. 8. Others translate
\i filled or mested ; so it answereth to their
sin, who had filled themselves, and kicked,
ver. 15, and now for a punishment should be
filled with hunger. This the Chald. favour-
eth, translating it, " blown up (or swollen)
with famine." And this is the first ' eviJ
384
DEUTERONOMY.
^^ Witnout, the sword shall bereave : and from tlie chambers ter-
ror : both the young man and the virgin, the suckling with the
man of gray hairs.
Witliout, the sword it shall bereave them quite,
And from the inmost chambers fearful fright :
Both the choice young man, and the virgin /air.
The suckling, with the man of hoary hair.
^^ I said I would scatter them into corners, I would make tlie re-
membrance of them to cease from among men,
I said, I would them into corners drive,
I would men of their memory deprive.
^' Were it not that I feared the wrath of the enemy, lest their
adversaries should behave themselves strangely ; lest they sliould
say. Our high liand, and not Jehovah, hath done all this.
Were it not that th' wrath of the enemy
I feared, lest behave themselves strangely
Their adversaries should, lest they should say,
Our high hand hath done all this, and not Jah.
arrow of famine,' as Ezek. v. 16. The
BURNING COAL,] Hereby the lightning or
thunderbolt seemeth to be meant, as in Ps.
Ixxviii. 48 or the burning carbuncle, a fiery
ulcer on the body, as in Hab. iii. 5, this word
is joined with the pestilence. Properly the
word signifieth ' fiery coals,' Song viii. C; figu-
ratively it is applied to arrows that fly, Ps.
Ixxvi. 4. The Gr. and Chald. here expound
it, "devoured with fowls." Bitter,] in Gr.
incurable. Stinging plague,] in Ileb.
Keteb, which is the name of a deadly sting-
ing disease, joined with the pestilence, in Ps.
xci. 6, which the apostle translateth ' a sting,'
in 1 Cor. XV. 55, from Hos. xiii. 14, and so
the Gr. there expoundeth it. But here the
Gr. calleth the disease opisthotonos ; which
is a strange and vehement disease in the neck,
when by the stifliiess of the nerves or sinews,
the neck is strained backward to the shoulders,
and killetha man within four days, as Cornel.
Celsus showeth in lib. iv. c. 8. But it seem-
eth here to be more general, for the pest and
other terrible sicknesses, whereby God soon
cutteth off the life of man with bitterness.
The Chald. expoundeth it ' evil spirits.'
The teeth,] Heb. the teeth of beasts, wild
beasts to devour men and cattle. See Lev.
xxvi. 22; Ezek. v. 17; xiv. 21. Ser-
pents,] Or, creepitig things, worms : the
Chald. translateth it, dragons that creep in
the dust. The wild beasts kill by force;
worms and serpents by secret subtilty.
Ver. 25. — Without,] Abroad out of the
cities. The sword,] of the enemy by wars.
Bereave,] Or rob, to wit, all sorts and
sexes, as after foUoweth. Thus God threat-
ened his four sore judgments mentioned in
Ezek. xiv. 21, Rev. vi. 8, ' The sword, and
the famine, and the evil beasts, and the pes-
tilence, to cut off from them man and beast.
Terror,] Inward terror of conscience,
whereof see Job xv. 20 — 24, ' teiTors of
death,' as Ps. Iv. 5, and so the Chald. trans-
lateth it, " dread of death," meaning that
they should even die through fear. Both
THE young man,] To wit, shall be bereaved:
so all sorts shall be cut olT with these judg-
ments.
Ver, 26. — Scatter them into cor-
ners,] Or, drive thein from corner to cor-
ner: in Gr. disperse them; in Cl\M. de-
stroy them. Here Gud showeth the mea-
sure of their punishments, which though they
deserve to have in all extremity, yet he would
moderate in mercy.
Ver. 27. — Were it not,] Or, but that I
fear the wrath (or provocation) of the ene-
my. God speaketh these things after the
manner of men: and in regard of his glory
(that the enemy should not blaspheme) he
would spare Israel from utter destruction. So
God pleadeth also with them in Ezek. xx.
13, 14, 21, 22, 44. Behave themselves
strangely,] Or, make strange of the mat-
ter, deny and dissemble the truth of the
things which the Chald. expoundeth, " mag-
nify themselves." Compare Ps. cxl. 8. Or,
it may mean the strange and inhuman deal-
ing of the enemies against Israel.
Ver. 2S.~For they,] That is, the Is.
raelites, as the next verse showeth, and it is
a reason of the destruction which God thought
to have brought upon them, ver. 26, it may
CHAP. XX Xr I. 385
** For they are a nation void of counsels, and there is no under
standing in tliem.
For they a people whose counsels are gone,
And understanding in them there is none.
^^ O that they were wise, that they imderstood tliis, that tliey
v/^ould consider their latter end.
O that they wise were, would this imderstand,
That they consider would their latter end.
^" How should one cliase a thousand, and two put ten thousand
to flight, except their Rock had sold tliem, and Jehovah had shut
tliem up.
How should one make a thousand flee in chase.
And two make even ten thousand fly apace.
Except their strong Rock had them sold away,
Jehovah had them shut up to decay.
^' For their Rock is not as our Rock, even our enemies being
judges.
For tlieir Rock is not like our Rock mighty.
And judge, let be our very enemy.
^^ For their vine is of the vine of Sodom, and of the blasted fields
of Gomorrah ; their grapes are grapes of gall, they have most bit-
ter clusters.
For their vine of the vine of Sodom is,
And of Gomorrah's blasted vine branches :
Their grapes they be the grapes of poisoned gall.
The clusters that they liave are bitter all.
also be applied to their enemies. Void of they were sold even for nothing, as Ps. xliv;
COUNSELS,] Or, as the Gr. translateth, which Is. Iv. 3, and this was for their iniquities,
have lost counsel, in that they have forsaken Ps. 1. 1. Shut theji up,] In Gr. deliver
God's law, which should be their counsellor, them ; meaning into the enemies' hands, as
Ps. cxix. 24. Ps. xxxi. 9. So God is said to shut up,
Ver. 29. — O THAT THEY WERE,] Or, as (that is, deliver) his people to the sword, Ps.
the Chald. translateth it, if they were wise. Ixxviii. 62. See this phrase in Deut. xxiii.
Compare Ps. cvii. 43; Hos. xiv. 9. Un- 15.
DERSTAND,] Which is the effect of wisdom, Ver. 31. — Their rock,] The god on
whereof they deprived themselves. Consi- whom the heathens rely : so the Gr. explain-
der their latter end,] Study and apply eth it, " For our God is not like their gods."
their minds to God's works, past, present. The person is changed, as if Moses, or the
aod to come: this want of wisdom in them, people spake of the heathen idols, that they
the prophet lamenteth, • She remembered not could never have given their worshippers
her latter end, therefore she came down won- power over Israel if God their Rock had not
derfuUy,' Lam. i. 9. sold them. Judges,] For the enemies were
Ver. 30. — One chase a thousand,] See- afraid of the God of Israel, because of his for-
ing God promised Israel that they should mer judgments on the Egyptians, 1 Sam. iv.
chase their enemies, and a hundred of them 8. Balaam confessed the power of God, and
should put ten thousand to flight, Lev. xxvi. his goodness unto Israel, Num. xxiii. 8, 12,
7, 8, how should, on the contrary, one ene- 19, 20, 21, &c. The Egyptians would have-
my chase a thousand of them, if God had not fled, for they perceived that God fought for
sold the Israelites for their sins? Theik Israel, Exod. xiv. 25.
KOCK,] That is, God, as the Gr. translateth: Ver. 32. — Their vine,] The vine of Is-
see Ver. 4. Sold them,] In Chald. deli- rael, so other prophets compare Israel with
veredthem, meaning to the enemies, to whom Sodom and Gomorrah, Is. j. 10; Ezek. xvi.
Vol. II. 3 C
386
DEUTERONOMY.
of
^^ Their wine is the poison of dragonr-, and the cruel venom
Their wine is of tlie dragon's poison fell.
And of the asps whose venom is cruel.
^* Is not this laid up in store with me, and sealed up in my trea-
suries
Is not this same laid up in store with me,
Even sealed up within my treasury ?
45, 46, 56. Although therefore these things
may be applied to the heathens, yet chiefly
they respect Israel in their apostacy ; for,
' what things soever the law saith, it saith it
to them that are under the law, that every
month may be stopped, and all the world may
become guilty before God,' Rom. iii. 19.
By the vine here, the Chald. understandeth
punishment, translating, " Their vengeance
is like the vengeance of the people of Sodom."
And that such were their sin and punish-
ment, Jeremiah complaineth in Lam. iv. 6.
This may also be applied to the apostacy of
Antichrist. Of the vine,] Or, above the
vine of Sodom, that is, worse than it. God
had planted Israel ' a noble vine, wholly a
right seed, luit they turned it into the dege-
nerate plant of a strange vine,' Jer. ii. 21.
So God planted the Christian church in
Christ ' the true vine,' John xv. 1, but they
degenerated, and worshipped the beast Anti-
christ whose city ' is spiritually called So-
dom,' Rev. xi. 8. Blasted fields,] Or,
blasted vines (or vine branches) that grow in
Gomorrah's fields. So the Gr. translateth it
here " a vine branch." And the Heb. She-
demah, which is sometimes used for a field,
or vine, Is. xvi. 8, is in Is. xxxvii, 27,
' blasted corn;' and for it in 2 Kings xix. 26.
is written Shedephah, which properly sigiii-
fieth ' blasted corn,' or blasting, Deut. xxviii.
22, which sense I think ought to be retained
here, as the Chald. translateth it, " their smit-
ing or beating," that is, when Gomorrah was
burnt with fire, Gen. xix. and the fields and
vines in them blasted, they brought forth none
but bitter and hurtful grapes; so did this peo-
ple Israel, and so do Antichristians. Their
GRAPES,] The grapes of them and him, that
is, of them all, and of every one, for so much
the Heb. form implieth; by grapes, meaning
their works, as Is. liv. Gall,] that is, bit-
ter, venomous, and hurtful, as the Chald. ex-
plaineth it " the gall of serpents," see Deut.
xxix. 18. Most bitter,] Heb. cbisters of
bitternesses; meaning most evil and noisome
doctrines and actions; and as sometimes it is
used for bitter afflictions. Job xiii. 26, so
here the Chald. applieth it to the reward of
their evil works. The breasts of Christ's
church (out of which the people suck the
wine of God's graces by the ministry of the
gospel) are likened to clusters of grapes.
Song vii. 7. So here, on the contrary,
is signified the corruption of true doctrine by
false prophets and ministers of Antichrist.
Ver. 33. — Their wine,] Wine is some-
times used to signify the fruits and graces
of God's Spirit, Song iv. 10 ; v. ] ; viii.
2. Here it siguifieth the corrupt doctrine
and heresies wherewith the Jews poisoned
themselves and their disciples: and the wine
of fornications, that is, the heresies and ido-'
latries of Antichrist, wherewith all nations
have been made drunken, as Rev. xvii. 2.
Poison of dragons,] In Gr. fury (or hot
wrath) of dragons, that is, their doctrines
and actions are venomous and deadly to soul
and body, as being doctrines of devils, and
the poison of the old dragon whom Antichrist
adores, 1 Tim. iv. 1 ; Rev. xiii. 4 ; xii.
3, 4, &c. So in Is. lix. 5. ' They hatch
cockatrice eggs, &c., he that eateth of their
eggs dieth.' Cruel,] InGr. incurable fury
of asps ; in Chakl. as the gall of asps, the
cruel serpents ; which are venomous serpents
that will not be charmed, Ps. Iviii. 6, 6, and
so it noteth their incurable maliciousness: and
when it is used for punishment, it noteth also
the grievousness of it, as, ' He shall suck the
poison of asps, the viper's tongue shall slay
him,' Job XX. 16.
Ver. 34. — This,] In Gr. these things ;
that is, the sins of Israel forementioned ; as
the Chald. expounds it, all their luorks.
Laid up in store,) Which the Chald. inter-
preteth, manifest before me. Their evil
fruits, the grapes of Gomorrah, and of gall,
God laid up for to punish. Sealed up,] Not
to be lost, or forgotten, or left unpunished ;
wherefore the Chald. paraphraseth, " laid up
against the day of judgment in my treasuries. "
According to this phrase Job speaketh, ' My
transgression is sealed up in a bag, and thou
sewest up my iniquity,' Job xiv. 17, speaking
of his sins which God left not unpunished:
though the time and means of punishment is
to man unknown, as a sealed book cannot
be read. Is. xxix. 11. In my treasuries,]
Or, among my treasures : meaning God's
CHAP. X X X 1 1.
387
^'' To me belongeth vengeance and recompcnce ; in the time their
foot shall slide ; for the day of their calamity is near, and tlie
tilings that shall come upon them make haste.
To me belongs vengeance, and to repay
In time, when as their foot shall slide away :
For day of their calamity is nigh,
And things that come on them come hastily.
3« For Jehovah will judge his people, and repent himself for liis
servants, wlien he shall see tliat tlie hand is gone and there is none
shut up, or left.
For Jah will to his people do judgment.
And for his servants will himself repent.
When he shall see that their stro?ig liand is gone,
And shut up or remaining the?-e is none
seciet wisdom and knowledge, when and how
to punish them for it. So tiie apostle speak-
eth of ' treasures of wisdom and knowledge,'
Col. ii. 3, and in Job xxxviii. 22, 24, the
treasures (or treasuries) of snow and of hail
are mentioned, which God reserveth against
the time of trouble, against the day of battle
and war.
Ver. 35 To ME VENGEANCE,] Or, ven-
geance is mine, to punish Israel for their re-
bellions, and to punish their enemies for abus-
ing them. Therefore tlie apostle maketh this
a general doctrine, and teacheth us to com-
mit our injuries unto God ; ' Beloved, avenge
not yourselves, but rather give place unto
wrath ; for it is written, vengeance is mine,
I will repay, saith the Lord,' Rom. xii. 19.
And by this he would deter us from sin,
Heb. X. 29, 30. In the time,] Or, at the
time, to wit, which I have appointed, that is,
in due time ; or, as the Gr. translateth " in
the time when their fqgt shall slide:" mean-
ing, then his vengeance should be seen.
Their foot shall slide,] Or, shall be re-
moved; which the Chald. expoundeth, " they
shall be carried captive out of their land."
But it is more general, and signifieth their
fall into manifold afHictions, against which
David prayeth and comforteth himself in the
mercy of God, Ps. xvii. 5 ; xxxviii. 16,
17; cxxi. 3; xciv 18. Calamity,] The
original word properly signifieth 'a fog,'
or thick cloud, and is fitly applied to the time
of affliction and dismal day; which the Gr.
translateth " day of perdition ;" and the apos-
tle calleth the day of judgment, ' the day of
perdition of ungodly men,' 2 Pet. iii. 7.
That shall come ui'on them,] Or. that
are ready for them and /or him, that is, for
every one of them. Make haste,] Heb.
maketh haste : a word singular and mascu-
line, joined with the former word plural and
feminine, to intimate a particular hastening
of every judgment in sore measure. This
sentence the apostle hath reference unto,
when prophesying of false teachers, he saith,
' their judgment now of along time lingereth
not, and their perdition slumbereth not,' 2
Pet. ii. 1, 3.
Ver. 36. — Judge his people,] That is,
punish the evil and defend the good against
the oppressors. So against such as forsake
Christ Paul allegeth this sentence, 'The
Lord will judge his people ;' and addeth, ' It
is a fearful thing to fall into the hands of
the living God,' Heb. x. 30, 31. And for
defenc. the Psalmist saith, ' Judge me, O
God, and plead my cause against an unmer-
ciful nation,' Ps. xliii. 1. Repent him-
self,] Change the course of his administra-
tion towards his people, as a man when he
repenteth changeth his way. This is spo-
ken of God not properly, (for he cannot re-
pent, 1 Sam. XV. 29,) but after the manner
of men, as is noted on Gen. vi. 6. For this
repentance of God concerning his servants,
Moses prayeth, in Ps. xc. 13, and God pro-
miseth, if a nation turn from their evil,
he will repent him of the evil that he thought
to do unto them, Jer. xviii. 8, and performed
it towards the Ninevites, Jon. iii. 10, and
towards the Israelites, Amos vii. 2, 3, 6.
And hereupon men are exhorted to turn unto
the Lord, ' For he is gracious and merciful,
slow to anger, and of great kindness, and re-
penteth him of evil,' Joel ii. 13. The
hand,] Of his people, that is, their strength;
which the Gi'. explaineth thus " for he seeth
them feeble." So hand is for strength, or
power; as, ' the hand (or power) of the sword,'
Job V.20. 'the hand of the dog,' Ps. xxxii.21.
And there is shut up,] Or, nothing is shut
up or left ; or, " and come to nothing (con-
sumed) is he that is shut up, and that is left."
388
DEUTERONOMY.
^' And he shall say, Where are tlieir gods j the Rock in whom
they trusted for safety?
And he shall say, where do their gods abide,
The rock on whom for safety they relied ?
^* Which did eat the fat of their sacrifices, did drink the wine of
tlieir drink offerings ? let them rise up and help you, let him be an
hiding-place for you.
They which their sacrifices fat devoured.
Which drank the wine on their oblations poured ?
Let them arise, and show you helpful grace.
Let him be unto you an hiding-place.
^^ See now that I, / am he, and there is no God with me ; I do kill
and make alive ; do wound, and I Jieal ; and there is none that de-
livereth out of mine hand.
Behold ye now, that I, even I am lie,
And God there is not any beside me :
I kill and quicken, wound and whole I make,
And out of mine hand none away can take.
And so it may be understood both of persons
and of goods, that there is ' none shut up' in
the enemies' hand, as captive, or prisoner,
none ' left' untaken by the enemy: or 'none
shut up' in houses, cities, towers, to escape
the enemy; 'none left' escaped from de-
struction. In meaneth an utter overthrow in
their state and kingdom; as the overthrow of
Jeroboam's house is threatened in these terms,
' I will cut oir from Jeroboam him that piss-
etli against the wall, him that is shut up and
left in Israel,' 1 Kings xiv. 10. The like
is threatened to Ahab, 1 Kings xxi. 21.
And this compassion here promised, was in
some sort showed to Israel, in the days of Je-
roboam, son of Joash, as it is written, ' For
the Lord saw the aflliction of Israel, that it
was very bitter, for there was not any shut up,
nor any left, nor any helper for Israel,' 2
Kings xiv. 26.
Ver. 37. — And he shall say,] That is,
the Lord shall say^ as the Gr. version ex-
plaineth it. God here upbraideth the idols
which Israel followed, as being vain and una-
ble to help them : whereby Israel also re-
ceiveth a sharp rebuke, and check of con-
science for leaving the Lord to follow such.
It may also be referred to the gods of the
heatlien?, over whom God thus triumphed,
after he hath redeemed his people. But Je-
remiah useth the like speech against Israel,
' Where are thy gods that thou hast made
tliee ? Let them arise if they can help thee
in the time of thy trouble,' &c. Jer. ii. 28.
Ver. 38.— Did eat the fat,] That is,
to whom they burned the fat of their sacri-
fices; which therefore are said to be 'eaten'
by those gods ; as the sacrifices to the Lord
was called his ' bread,' Lev. xxi. 6. Let
HIM BE,] In Gr. let them be: but this hath
referetice to ' the Rock ' (the mighty God)
forementioned, ver. 37, in whom they hoped
for safety. So God said to Israel, ' Go and
cry unto the gods which ye have chosen, let
them save you in the time of your tribula-
tion,' Judg. X. 14. It is a sharp reproof,
with an upbraiding of their folly.
Ver. 39. — See now,] In Gr. see see.
God having manifested the vanity of false
gods, provoketh all to come unto him, who
is himself alone eternal, poweiful, and gra-
cious. Jonathan in his Thargum paraphras-
eth here thus, " When the word of the Lord
shall be revealed for to redeem his people, he
will say to all peoples, See now," &c. 1, I am
HE,] In Gr. I am: it is the more vehement
by doubling the word I, as the like is found in
Is. xliii. 25; Hos. v. 14. It meaneth also, 'I
am the same,' that is, eternal and u]ichange-
able: so in Ps. cii. 28, ' Thou art he,' which
the apostle expoundeth, ' Thou art the same,'
Heb. i. 12. Jonathan aforesaid openeth it
thus, " I he that am, and have been, and I
he that shall be." This accordeth with
God's describing of himself in Rev. i. 4;
xvi. 5. And here the mystery of the
Trinity is implied, as in Deut. vi. With
me,] In Gr. besides me ; and so in Isaiah
he saith, ' besides me there is no God,' Is.
xiv. 6. I DO KILL,] None but I have power
of death and life. So Anna in her song saitli,
' Jehovah killeth and maketh alive, he bring-
eth down to the grave, and bringeth up,' 1
Sam. ii. 6. Hereby Clirist is known to be
CHAP. XXXI I.
389
*" For I lift up my hand to the heavens, and say, I live for ever.
For to the lieavens my hand I lift on high,
iVnd say I live unto eternity.
^' If I whet my glittering sword, and mine hand take hold on
judgment, I will render vengeance to my adversaries, and will re-
ward them tliat hate me.
If that my glittering sword I sharp do make.
And that mine hand on judgment hold doth take,
Unto my foes I render will vengeance.
And tliem that hate me I will recompence.
^^ I will make mine arrows drunk with blood, and my sword shall
devour flesh, with the blood of the slain, and of the captives from
the beginning, the revenges of the enemy.
Mine arrows I will drunken make with blood.
My sword shall also flesh devour for food.
With blood of them that wounded are, and thral
Even from the first beginning principal.
Shall be revenges on the enemy.
very God, ' For as the Father raiseth up the
dead, and maketh them alive ; even so the
Son maketh alive whom he will,' John v. 21.
' He hath the keys of hell and of death,' Rev.
i. 18. God's killing and wounding implieth the
hatred which he hath injustice against sin and
sinners : his reviving and healing, showeth
his love out of grace to his creatures, and
mercy in respect of their misery. I heal,]
So in Job V. IS, 'He maketh sore, and bind-
eth up; he woundeth, and his hands do heal.'
And in Hos. vi. 1, 'He hath torn, and he
will heal us: he hath smitten, and he will
bind us up." Jonathan in his paraphrase saith,
" I have smitten the people of the house of
Israel, and I will heal them in the latter
days." That delivereth,] Or, can deli-
ver : so in Is. xliii. 13, ' Even before the
day was I am he, and there is none that de-
livereth out of mine hand: I will work, and
who shall let it ?' It teachcth us the omni-
potence which belongeth only to God.
Ver. 40. — For I lift,] Or, u-hen I lift
up my hand ; which is a sign of swearing,
as in Gen. xiv. 22; Exod. vi. 8; Num. xiv.
30. So the Gr here explaineth it, " I will
lift up mine hands unto heaven, and swear
by my right hand, and say," &c. Though
the lifting up or stretching forth of the hand
is also for a sign to make the hearers atten-
tive. Is. xlix. 22; Acts xxvi. I. I live,]
Understand, as I live : these are the words
of an oath, as iu Jer. iv. 2, ' Thou shalt
swear Jehovah livoth.' And because God
can swear by no greater, he sweareth by
himself, Heb. vi. 13. So the angel ' lifted
up his hand to heaven, and sweareth by him
that liveth for ever and ever,' Rev. x. 5, G.
And as an oath is for confirmation, and ' to
show the immutability of his counsel,' Heb.
vi. 16, 17, so God here confirmelh the former
threateniiigs and promises by an oath ; which
Jonathan in his Thargum explaineth thus,
" As I live, so will I not break mine oath for
ever."
Ver. 41. — My glittering sword,] Heb.
the lightning of my sword, that is, the bright
glittering blade of my sword; which the Gr.
tianslateth, " If I whet my sword like light-
ning." So in Gen. iii. 24, ' the flame of a
sword,' that is, a bright flaming sword; and
in Hab. iii. 11, 'at the shining of the light-
ning of thy spear,' that is, ' of thy glittering
spear.' This similitude showeth God's judg-
ments to be swift, violent, powerful, terrible,
as in Zach. ix. 14, ' his arrows shall go forth
as the lightning.' So in Ezek. xxi. 10, 'his
sword is furbished that it may glitter. On
JUDGMENT,] That is, on weapons of judg-
ment; ' the arrows ' aftermentioned. ver. 42,
or ' take hold of it (the sword) in judgment.'
Here judgment seemeth to be meant of ri-
gour and severity, opposed unto mercy, Jam.
ii. 13; Is. xxxiv. 5.
Ver. 42. — Drunk with blood,] This
signifieth a great slaughter of the enemies,
and a full satisfying of God's justice upon
them. Like this is the dipping, or embruing,
of the ' foot in the blood of the enemies,' Ps.
Ixviii. 23, ' shall devour, or shall eat flesh,'
which the Chald. expoundeth, "shall kill
among the people.'' So the Lord's sword is
said to 'devour,' in Jer. xii. 12. With
the blood,] Or, from the blood. The
390
DEUTERONOMY.
^' Shout joyfully ye nations with his people, for he will avenge
the blood of his servants, and will render vengeance to his adver-
saries, and will make atonement for his land, for his people.
Ye Gentiles with his folks shout joyfully.
Blood of his servants for avenge will lie,
iVnd render vengeance unto them that be
His adversaries, and atonement make
Both for his land, and for liis people's sake.
^* And Moses came and spake all the words of tliis song in tlie
ears of the people, lie and Hoshea the son of Nun. ^' And Moses
made au end of speaking all these words unto all Israel: *^ And he
said unto them. Set your heart unto all the words which I testify
among you this day, which you shall command your sons, to ob-
serve to do all the words of this law. " For it is not a vain word
SLAIN,] Or, the wounded ; speaking singu-
larly of one, l)Ut meaning ever one, as the
Gr. translateth, ivounded ones. The cap-
TivES,] Heb. the captivity; wliieh word is
often used for a multitude of captives, or pri-
soners taken in war; as in Num. xxi. 1.
Deut. xxi. 10; Judg. v. 12. So the Chald.
translateth, ' of them that are killed, and of
captives. From the beginning,] Or, from
the head : which word is sometimes used for
the first beginning, Judg. vii. 19, but com-
monly for the head, chief, and principal; and
so the Gr. here translateth it, "from the
head ;" whereby the heads, captains, and
chief of the enemies are meant, on whom
God would take vengeance. Or, ' from the
beginning,' that is, from the first time that
the enemies have oppressed God's people,
God will leave none of them unpunished.
Revenges of the exemy,] That is,revenges
shall be executed upon the enemy, for all
their wrongs that evertliey did to Israel from
the beginning.
Ver. 43. — Shout joyfully,] Or sing:
in Gr. rejoice. Nations,]. Or, Gentiles.
With his people,] The Gr. addeth this word
with, which the apostle alloweth in Rom. xv.
10. So, ' he followeth not us,' Mark ix. 38,
is explained, ' he followeth not with us,' Luke
ix. 49. The Chald. expoundeth it, ' Laud
ye people, the judgment of his people.' It is
an exhortation to the Gentiles, to sing praises
unto God, for his mercy to them and to the
Jews ; as the apostle saith, ' That the Gen-
tiles might glorify God for mercy ; as it is
written, for this cause I will confess thee
among the Gentiles, and sing unto thy name.
And again he saith, ' Rejoice ye Gentiles
with his people,' Rom. xv. 9, 10. The
BLOOD OF HIS SERVANTS,] In G r. his sons.
So in Rev. xix. I, 2, much people in heaven
say Hallelujah, and glorify God, for judging
the great whore, and avenging ' the blood of
Ids servants at her hand ; meaning the
blood that was shed, as in Ps. Ixxix. 10.
Make atonement,] And so be reconciled
unto; in Gr. " will purge the land, to vvit,
from the sin and uncleanness thereof; as the
high priest on atonement day did ' make
atonement for the holy place, because of the
uncleanness of the sons of Israel, and because
of their transgressions, in all their sins,' Lev.
xvi. IG. So it is a prophecy of grace in
Christ, who should make expiation for his
church and people ; for him God foreor-
dained ' to be a propitiation through faith in
his blood,' Rom. iii. 25. For his people,]
The Gr. translatetli it, " the land of his peo-
ple;" the Chald. better, "for his land and
for his people," speaking according to the
types of old ; where the land of Canaan was
the inheritance, the people of Israel the heirs,
that was called, ' the Lord's land,' Hos. ix.
3. and they the Lord's people.
Ver. 44. — Moses came,] The Gr. addeth
" unto the people ;" and Jonathan in his
Thargum addeth, '• from the tabernacle the
liouse of doctrine. This song,] In Gr. this
law, as in ver. 40. So Asaph called his song
'a law,' Ps. Ixxviii. I. Hoshea,] In Gr.
Jesus ; elsewhere called after the Heb. Jo-
shua. See Num. xiii. 17 ; Deut. xxxi. 14,
19.
Ver. 46. — Set your heart,] That is,
your hearts ; as, ' harden not your heart,' Ps.
xcv. S, is interpreted, * your hearts,' Heb. iii.
8, in Gr. "attend with your heart." It
meaneth a diligent consideration and appli-
cation, which elsewhere God explaineth thus,
' Behold with thine eyes, and hear with thine
ears, and set thine heart upon all that I shall
sliow thee,' Ezek. xl. 4; xliv. 6.
Ver. 47. — A vain word,] Or, a vain
thing; that in doing thereof you should lose
your labour; but in keeping it, there is great
reward, Ps. xix. 12. Your life,] So Paul
CHAP. XXXII r. 391
for you, because it is your life ; and through this word ye shall
prolong your days upon the land, whither ye are going over Jordan
to possess it.
*^ And Jehovah spake unto Moses in that self-same day ; saying,
" Go up into this mountain of xA.barim, mount Nebo, which is
in the land of Moab, that is over against Jericho, and see the land
of Canaan wliich I am giving to the sons of Israel for a possession.
*° And die in the mount whither thou goest up, and be gathered
unto thy people, as Aaron thy brother died in mount Hor, and was
gathered unto his people. ^' Because ye trespassed against me
among the sons of Israel, at the waters of Meribali of Kadesli in
the wilderness of Zin, because ye sanctified me not in the midst of
the sons of Israel. *^ Yet thou shalt see the land before thee, but
thither thou shalt not go in unto the land which I am giving to tlie
sons of Israel.
saith, * Moses describeth the righteousness bei/ed my word. Of this trespass, see Num.
which is of the la'v, that the man which doth xx. 10, 11, 12. Here Moses at his death
those things shall live hy them,' Rom. x. 5, maketh a coramemoratioii of his sin, for a[i
6, where he opposeth it to the righteousness acknowledgment of God's justice against him,
of faith. And by life is meant eternal life, and a warning to all people, not to disobey by ,
&c. 'Do this and thou shalt live,' Luke x. his example. Meribah,] Or, contention of
25 — 28. Cadesh ; so the (Jr. translateth it, contradic-
Ver. 48. — Tn that sei.f-same day,] tion.
Heb. in the body (or strength) of this day. Ver. 52. — Before thee,] Or, over
See this phrase in Gen. vii. 13; xvii. 23. against thee, that is, afar ofl', for so this
Ver. 49. — Nebo,] The performance of this phrase often signifieth, as is noted on Num.
commandment, see in Deut. xxxiv. 1, &c. ii. 2. So that may be said here of Moses,
See also Num. xxvii. 12. which Paul speaketh of the godly fathers,
Ver. 50. — Unto thy people,] Thy godly 'These all died in faith, not having received
forefathers; in Gr. "thy people." See the the promises, but having seen them afar ofi;
Annot. on Gen. xxv. 8. Mount Hor,] and were persuaded of them, and saluted
Whereof see Num. xx. 23, &c. them,' &c. Heb. xi. 13.
Ver. 61. — Trespassed,] In Gr. diso-
CHAP. XXXIII.
1 . Moses blessing Israel before his death, sheweth the majesty of God,
and his love to the people, in giving them his law, and guiding them
through the wilderness. '6. The blessing of Iteuhen. l.OfJudah. 8. Of
Levi. 12. Of Benjami7i. \d. Of Joseph. IS. Of Zabulon and Issachar.
20. Of Gad. 22. Of Dan. 23. Of Naphtali. 24. And of Aser. 26.
The excellency of God and of Israel under his protection, who should
dwell in a fruitful land, and through his help subdue their e?iemies.
S3£3
* And tliis is the blessing wherewith Mosos the man of God
BBS Here beginneth the fifty-fourth and Ver. 1. — The man of God, J Which the
last section, or lecture of the law: see Gen. Chald. expoundeth, " the prophet of the
yi.9. Lord," So Samuel is called 'a man of God,' 1
392
DEUTERONOMY.
blessed the sons of Israel, before his death, ^ And lie said, Jeliovah
came from Sinai, and rose up from Seir unto them ; he shined fortli
Sam. ix. 6, 7, and in ver. 9, he is also called
' a seer,' and this is added, ' he that is dovv
(called) a prophet, was before time called a
seer.' So these three names are one: though
a man of God is so named in respect of his
divine calling to the ministry (wherefore the
minister of the New Testament is also called
'a man of God,' 1 Tim. vi. 11; 2 Tim. iii.
17), a seer is in respect of the visions which
they saw. Is. i. 1, aud a prophet, for uttering
the things seen and taught of God. See Gen.
XX. 7; Exod. vii, 1.
Ver. 2. — From Sinai,] Or, as the Gr.
translateth it, " into Sinai :" for the Heb. miii
which usually signifieth from, is sometimes
put for unto, by the interpretation of the
Holy Spirit himself, as, ' from Baal of Ju-
dah,' 2 Sam. vi. 2, is by another prophet ex-
plained,'to Baalah,' 1 Chron. xiii. 6. So
'the deliverer shall come from (or out of)
Zion,' Rom. xi. 26, is the same that he
'shall come unto Sion,' Is. lix. 20. Mill
hashamajim, 'from heaven,' 2 Chron. vi.
21, is El hasha7najim„ ' unlo (or m) hea-
ven,' 1 Kings viii. 30. Thus Mik/cedem is,
'to the east, or eastward,' Gen. xiii. 11.
Mitstsaphon is, ' northward,' 1 Sam. xiv, 5,
and sundry the like. ' Sinai is a mountain
in Arabia,' Gal. iv. 25, where God gave his
law, Exod. xix, from (or out of) that moini-
tain,God came unto Israel, and, as the Chald.
intei-preteth, " was revealed " there unto
them ; and from thence came with his peo-
ple to conduct them towards Canaan. Or
came unto Sinai, and to his people there.
And this is the first chief blessing unto Israel,
God's law, tabernacle, statutes, and judg-
ments, given them at Sinai : after which he
called them to journey towards the land of
promise, Deut. ii. 6, 7. Rose up,] As the
sun ariseth ; for of that rising the Heb. word
is properly used. The Chald. translateth it,
" the brightness of his glory from Seir ap-
peared unto us." So Isaiah prophesying grace
to the church, saith, ' The glory of Jehovah
is risen (as the sun) upon thee.' And of the
heavenly Jerusalem which Christ hath built
it is said, ' The city hath no need of the sun,
neither of the moon to shine on it; for the
glory of God doth lighten it, and the Lamb is
the light thereof,' Rev. xxi. 23. From
Seir,] the mountain of the Edomites, Deut.
ii. 4, 5. As Israel compassed Edom's land,
they were stnng with fiery serpents for their
murmuring: then God appointed the brazen
serpent (a figure of Christ) to be set up to
heal them. Num. xxi. 4 — 9. And here was
a second degree of grace, whereby God shined
unto them, as he doth unto us by his gospel,
after we have been under the schoolmaster of
his law, Rom. vii. 4 — 25; Gal. iii. 23, 24,
26. Unto them,] Or, unto hun, meaning
Israel; therefore the Cliald. expoundeth it,
iinto us. Shined forth, Or,] shined bright
and clear, as the sun shineth iu his strength.
This word is used for the clear manifestation
of God's power, in saving his people, or pu-
nishing their enemies, Ps. Ixxxii; xciv.
1 ; 1.2. The Gr. here translateth, " he
hasteneth from mount Pharan ;" the Chald.,
" he was revealed in his might upon mount
Pharon." Pharan,] Or, Parati, the name
of a mount, and of the wilderness of the Ish*
maelites. Gen. xxi. 31, through which Israel
travelled. Num. x. 12. Near it, Moses by
the Spirit of God explained the law more
clearly, and repeated this book of Deutero-
nomy, Deut. i. 1 , &c. So the prophet after
speaketh, 'the Holy One (came) from mount
Pharan Selah, Hab. iii. 3. Some of the
Hebs. understand these thingsotherwise thus,
" He rose up from Seir unto them, that is, to
the sons of Esau, that they might receive the
law, but they would not. From thence he
went to the sons of Ishmael, that they might
receive it, but they would not. And then he
came unto Israel," R. Sol. Jarchi on Deut.
xxxiii. So Jonathan in hisThargumon this
place, and R. Eliezer in Pirkei, chap. xli.
But unto us it showeth the third degree of
God's grace who, after we are come unto
Christ by faith, doth sanctify us by his Spirit,
informing us in his truth and ways, and so
prepareth us to enter into his heavenly rest,
as by Moses, he prepared Israel to enter into
the land of Canaan, Rom. viii. 2, 3 — 1 1 ; Gal.
iii. 2, 14; iv. 6; v. 16, 18. Of saints,]
Heb. of sanctity ; meaning spirits of sanc-
tity, which Jonathan in his Thargum ex-
poundeth, " holy angels." So Stephen saith,
that Israel ' received the law by the disposi-
tion of angels,' Acts vii. 53, and Paul calleth
the law, ' the word spoken by angels,' Heb.
ii. 2. So we by grace in Christ are come
' to ten thousands of angels,' Heb. xii. 22.
which are all ministering spirits, sent forth
to minister for them who shall be heirs of sal-
vation,'Heb. i. 14. Compare Ps. Ixviii. 18.
Or by saints we may understand the Israel-
ites, as in ver. 3, with whom, or for whom
God came from Sinai. From his right
HAND,] To wit, went, or, ut his right hand
was. The fire of the law,] Or, of the
ordinance ; Heb. Esh dath (of which word
dath the Grs. borrowed their word Tatto, to
" order, or ordain the legal fire, or the fiery
CHAP. XXXI I r.
393
from mount Pliaran, and he came witli ten thousands of saints :
from his riglit hand the fire of the law for them. ^ Yea, the lover
of the people, all his saints, are in thine hand, and they sat down
at thy feet, every one shall receive thy words. * Moses commanded
law,") and it is so called, because the Lord
spake those words ' out of the midst of the
fire,' Deut. v. 22, and to show the nature
and eflect of the law, which is like fire, Jer.
xxiii. 29. The Gr. translateth it, " Angels,
angels with him:" the Chald.thus, " His right
hand wrote out of the midst of fire, the law he
gave unto us." Answerable to this legal fire
is that fire of the law of the Spirit, which
was given with ' cloven tongues like fire,
Acts ii. 3, 4. The Hebs. say by tradition,
that the law appeared, " written with black
fire upon white fire," before the Lord. II.
Moses Gerundens, and Sol. Jarchi, on Deut.
xxxiii, which seemeth to be either mystical
or fabulous. Unto us the fire of the law is the
Spirit of God, whiles we being baptized with
•the Holy Spirit and with fire,' Mat. iii. 11,
are by ' the law of the spirit of life in Christ
Jesus, made free from the law of sin and
death,* Rom. viii. 2.
Ver. 3. — Yea, the lover of the peo-
ples,] That is, yea (or certainly) he loveth,
or thou (O God) lovest the people, or pro-
tectedst them. The Heb. Chobeb signifieth
a loving embiacing, or hiding, as in the bo-
som ; and so implieth love and protection.
And the people are meant of the tribes of Is-
rael, as in Judg. V. 14, ' after thee Benjamin
among thy people ;* and in Acts iv. 27, ' the
people of Israel. The Gr. translateth, " And
he spared his people " the Chald. "yea, he
loved them for tribes," that is, of his love
chose and disposed them to be tribes. It may
imply also the strangers converted unto God.
And now in Christ there is 'neither Jew nor
Greek, neither bond nor free, for we are all
one in him,' Gal. iii. 28. All his saints,]
That is, the saints of Israel, as the Chald.
expoundeth "all the saints of the house of Is-
rael," Or, the saints of God, as in Ps. xxxiv.
10, ' Fear Jehovah ye his saints." So ' his
saints' may be used for ' thy saints,' as ' his
commandment,' Dan. xix. 4, for ' thy com-
mandments.' See the notes on Deut. v. 10.
In thine hand,] In thy power and custody,
under tliy guidance, care, and protection.
Hand is often used for power: so the Chald.
here translateth, " with power he brought
them out of Egypt:" and in the hand, is un-
der the guidance and direction, Num. iv. 28,
33, so the Gr, here translateth, " and all the
sanctified ones are under thine hand. It not-
eth the safety of God's people, as Christ saith
of his sheep, ' none shall pluck them out of
mine hand, my Father whidi gave them me
Vol II. 3
is greater than all, and none is able to pluck
them out of my Father's hand,' John x. 28,
29. Sat down,] Or, were set dotvn, were
joined, the Heb. word T«ecwhere used, is not
found elsewhere; but after the Arabic it sig-
nifieth to sit down; and the Gr. word Thakeo,
to sit, seemeth to be borrowed of it. And it
hath reference here to the Israelites abiding
at the foot of mount Sinai, to receive the law,
Exod. xix, and to the manner of disciples
sitting at their master's feet, to be taught;
as Paul saith, he was ' brought up at the
feet of Gamaliel," Acts xxii. 3. The Gr.
translateth, "and they are under thee:"
the Chald. " and they were led under thy
cloud ;"' respecting the guidance of Israel
through the wilderness. Num. x. 11, 12.
Other Hebs. refer it to the people coming into
the sanctuary, to learu God's commandments;
for that is called ' the footstool of his feet," Ps.
xcix. 5; Ezek. xliii. 7, Chazkuni on Deut.
xxxiii. Every one shall receive,] Or,
he (speaking of the people) shall receive :
which the Gr. translateth, he received: the
Chald. they received.
Ver. 4. — Moses commanded us,] These
are the words of the people, therefore Jona-
than in his Thargum prefixeth, " the sons of
Israel said, Moses commanded," &c. The
law was first and properly of God; but being
given by Moses' ministry, it is called ' the law
of the Lord by the hand of Moses,' 2 Chron.
xxxiv. 14, and thereupon ' the law of Moses,*
2 Kings xiv. 6; Luke xxiv. 44; John vii. 23;
1 Cor. ix. 9. And the particular things
commanded of God in the law, are said to be
'commanded by Moses,' Mark i. 44; x. 3.
The Scripture itself openeth this phrase, for
that which in 2 Kings xxi. 8, is written,
' Moses commanded them," is in 2 Chron,
xxxiii. 8, expounded, ' by the hand of Mo-
ses.' Inheritance,] Or, possession, tohuve
and enjoy it to them and their posterity, as a
thing of worth and excellency. Hereupon
David saith, ' Thy testimonies have I taken
as in heritage for ever, for they are the joy of
mine heart,' Ps. cxix. 111. Somen are said
to 'inherit the promises,', Heb, vi. 12 ; 'to
inherit the blessing,' Heb. xii. 17; 1 Pet. iii.
9; ' to inherit eternal life and salvation, Mat.
xix. 29; Heb. i. 14. The church,] Or,
congregatioti ; in Gr. "the synagogue of
Jacob, that is, of the posterity of Jacob,
the twelve tribes ; as Jonathan in his Thar-
gum saith, " The church of the tribes of
Jacob."
394
DEUTERONOMY.
us a law, the inheritance of the church of Jacob. ' And he was in
Jeshurun a king, when the heads of the people gathered themselves
together, the tribes of Israel.
^ Let Reuben live, and not die, and Iiis men be a number.
^And this (js the blessing') of Judah ; and he said. Hear, Jehovah,
such understanding the word 7iot are showed
ill the aiinot. upon Num. iv. 15. Otherwise
by a number is meant a great number; as the
Gr. translateth, " many in number." On-
kelos the Chald. paraphrast expoundeth it,
" and let his sons receive their inheritance
by their number:" and Jonathan paraphras-
eth, ''Let his young men be numbered with
the young men of his brethren of the house of
Israel."
Ver. 7. — The blessing of Judah,] The
word blessing is to be understood from ver.
I. And Jonathan in his Thargum supplieth
it. So doth the Scripture often, as in 1
Kings xxii. 24, ' which way went the spirit?'
the word way is supplied from 2 Chron,
xviii. 23, and sundry the like, as is noted on
Gen. iv. 20; xxiv. 33. Here Judah the
fourth brother is in the second place, for the
honour of the kingdom, which was to be ia
this tribe, Gen. iv. 9, and he marched fore-
most of all the tribes, Num. x. 14, so he is set
before Levi here, (as he is also by his pre-
cious stone, in Rev. xxi. 19.) Simeon his
name is quite omitted in this blessing, for by
his sins of old he lost his honour, and was to
be scattered in Israel, Gen. xlix. 5, 7, and
his posterity for their sin in the wilderness,
were greatly diminished, that being at the
first muster fifty-nine thousand and three
hundred men, Num. i. he was at the latter
muster but twenty-two thousand and two
hundred, Num. xxvi. 14. Neither were
there any judges of his tribe, as God raised
up of sundry others, Judges ii. 16, &c. Yet
forasmuch as Simeon's inheritance 'was in
the midst of the inheritance of the sons of
Judah,' Jos. xix. 1, and he went with his
brother Judah to fight against theCanaanites,*
Judges i. 3, it is thought that his blessing was
implied in Judah's ; and so Jonathan in his
Thargum coupleth Simeon with Judah in this
place. Howbeit the Gr. in many copies
join Simeon with Reuben in the former bless-
ing, thus: "Let Reuben live and not die,
and let Simeon be many in number." The
VOICE,] When he prayeth, as the Chald.
translateth, " Receive, O Lord, the prayer of
Judah, when he goeth forth to war."^ This
blessing is to be compared with Jacob's, who
likeneth Judah to a lion's whelp gone up from
the prey, &c. Gen. xlix. 9, and it had ac-
complishment in David, who was of Judah,
and a fighter of the Lord's battles, in which
he often prayed, as his psalms testify. Like-
Ver. 5 He was,] Moses was ' in Je-
slnirun a king ;' which the Gr. translateth,
"a prince." So the Hebs. (as Chazkuni on
this place) say Moses was the king : and
Maim, in Misn. in Beth habchirah, chap.
vi. sect. 11, "Moses our master was a
king." So princes are called kings, in Ps.
cv. 30; Jer. xix. 3. Or it may be under-
stood of God himself, that he was their king,
as 1 Sam. xii. 12. jESHURDN,]in the Chald.
Israel. See Deut. xxxii. 15. The heads,]
That is, the chiefs, the governors, together
with the people, as was at the giving of the
law, Exod. xix. 7 — 17.
Ver. 6. — Let Reuben live,] TheChald.
addeth " to life eternal." This blessing may
respect Reuben's sin with his father's concu-
bine, for which he lost his birth-right of his fa-
ther, Gen. XXXV. 22, and xlix. 4, and the sin of
the princes of that tribe, which rebelled with
Korah, Num. xvi. 1, &c. But mercy is here
promised in Christ, that he should live be-
fore God among his brethren. So he went
armed before them against the Canaanites,
Jos. iv, 12. And not die,] The Chald. ex-
pounds it, " and let him not die the second
death ;" by which name the Scripture call-
eth eternal damnation. Rev. xx. 6, 14. So
Jonathan in his Thargum paraphraseth, " Let
Reuben live in this world, and not die with
the death wherewith the wicked shall die in
the world that is to come." It is very usual
in the Scripture, to set down things of im-
portance and earnestness, by affirmation of
the one part and denial of the other; as in Is.
xxxviii. 1, 'Thou shalt die and not live;'
Num. iv. 14, ' That they may live and not
die;' Ps. cxviii. 17, ' I shall not die but live;'
Gen. xliii. 8, ' That we may live and not
die;' Jer. xx. 14, 'Cursed be the day,' &c.
'Let not that day be blessed;' 1 John ii. 27,
' It is true, and is not lying;' 1 John ii. 4,
' he is a liar, and the truth is not in him;'
John i. 20, ' he confessed and denied not;' I
Sam. i. 11, 'And remember me, and not
forget thine handmaid;' Deut. ix. 7, ' Re-
member, forget not;' Deut xxxii. 7, ' O peo-
ple foolish, and not wise ;' and many the
like. A number,] By a number may be
understood few: as in Deut. iv. 27; Gen.
xxxiv. 30, men of number is a few men, soon
numbered ; and in Is. x. 19, a number mean-
eth few ; and then the former denial, not, is
again to be repeated to this sense, ' and his
men be not few in number.' Examples of
CHAP. XXXI II.
395
the voice of Judah, and unto his people bring thou hhn : his hands
be enough for him, and an help from his distressers be thou.
* And of Levi he said, Thy Thummim and thy Urim, with the
wise in Abijah and the Jews against Israel,
2 Chron. xiii. 14 — 18; in Asa, warring
against tiie Ethiopians, 2 Chron. xiv. 11 —
13; in Jehosaphat fighting against the Am-
monites, 2 Chron. xx. 5 — 18; in Ezeliias
against the Assyrians, 2 Chron. xxxii. 20 —
22, and others ; but chiefly in Christ, ' the
Lion of the tribe of Judah,' Rev. v. 5, him
God did hear always, John. xi. 42. Bring
THOU HIM,] The Chald. addeth, "in peace;"
and Thargum Jonathan addeth, " from the
battle in peace." This had accomplish-
ment, as otherwise, so in David's return to
his people and kingdom, 2 Sam. xix. 11 —
15, and Christ's return unto Israel, whereof
see Rom. xi. 26 — 31. Be enough for
HIM,] When he fighteth, as God taught Da-
vid's hands to war, and his fingers to fight,
Ps. cxliv. 1, and girded him with strength to
battle, 2 Sam. xxii. 35, 40. The Gr. trans-
slateth, "judge for him ;" the Chald. " exe-
cute vengeance for him on them that hate
him." So in Gen. xlix. 8, ' Thine hand
(Judah) shall be on the neck of thine enemies.'
Be thou,] ' For by his own strength no man
shall prevail,' 1 Sam. ii. 9. Therefore Da-
vid often acknowledged God to be his helper,
Ps. xxviii. 7; xl. 17; liv. 4; Ixiii. 7;
cxviii, 7, &c.
Ver. S. — Of Levi,] Or, unto Levi, that
is, the tribe or posterity of Levi: as in Thar-
gum Jonathan it is said, •' And Moses the
prophet blessed the tribe of Levi, and said."
Thy Thummim and thy Urim,] By inter-
pretation, thy perfecfi07is and thy lights :
these were mysteries put into the high priest's
breastplate; whereof see the annot. on Exod.
xxviii. 30, so they signify here tlie graces and
office of the priesthood, which was commit-
ted to Aaron and his seed, till Christ came,
who had the priesthood for ever, after a more
excellent order, Heb. vi. 20. And the
speech here may be directed unto God, who
gave these mysteries to the priest: and so
the Chald. explaineth it, " Thummim and
Urim thou didst put upon the man that was
found holy before thee:" and Sol. Jarchi
saith, " He speaketh as to the Majesty of
God." Or it may be spoken to the tribe of
Levi, who had the Urim and Thummim
among them, but appropriate to one man only,
who was the high priest, a figure of Christ.
With the man,] Understand, be with the
man, or, to the man, that is, they belong to
him, with him they are, and so let them re-
main. Thy gracious saint,] Thy merci-
ful, pious, or holy one ; or, of thy holy one.
Which title is given to God himself, Jer. iii.
12; to Christ, Ps. xvi. 10, with Acts xiii.
35 — 37 ; and to all godly men, Ps. cxlix. 5.
And here referring it to Aaron, or to Christ,
' the man thy holy one,' may mean one thing,
' thy holy man,' as, a man, a prince, in
Exod. ii. 14; or, if we read it, 'the man of
thine holy one,' it is meant the man of God:
and in Ps. cvi. 16, Aaron is called ' the
saint of the Lord.' Temptedst,] Or, triedst.
This word is sometimes spoken of God, as lie
tempted Abraham, Gen. xxii. i. and the Is-
raelites in the wilderness, Deut. viii, 2, 15,
16. Sometimes of men who are said to have
tempted God and Christ, Exod. xvii. 2;
1 Cor. x. 9. In Massah,] Or, in the temp-
tation, a place so called because there Israel
tempted God, Exod. xvii. 7; or with temp-
tation, and so it is no proper name. Con-
tendest,] Or, strivedst, pleadesf, this also is
sometimes spoken of God, whose contending
with men is the blaming and punishing of
them. Is. xlix. 25; John x. 2; Jer. ii. 9;
sometimes of men's contending, as Israel did
' with the Lord at the waters of Meribah,' or
of contention. Num. xx. 13. By reason
of this diverse use of these words, the under-
standing of this blessing is also divers, thus;
' Thy Thummim and thy Urim (O God) be
with the man thy gracious saint, (Aaron and
his seed,) whom thou temptedst with temp-
tation; contendest with him (for his sin) at
the waters of Meribah,' Num. xx. 12, 13.
Or, ' Thy Timmmim and thy Urim (O Levi)
be with (Aaron and his seed( the man of thy
gracious (God) who thou (with the other Is-
raelites) temptedst in Massah,' &c. Exod.
xvii. 2; Num. xx. Or thus, ' Thy Thum-
mim and thy Urim (O Levi) is with (or be-
longs unto) the man thy gracious saint (Christ
Jesus) whom thou temptedst in Massah,' &c.
1 Cor. x. 9. In this last sense, the weak-
ness of the Levitical priesthood is implied,
which kept not Urim and Thummim, but
lost them at the captivity of Babylon, Ezra ii.
63, and it is not known that they ever
had them more, until by Christ (our high
priest, after the order of Melchisedek) they
were restored by the light and truth of
the gospel. The Chald. interpreteth it in
Aaron's or Levi's praise: " Thummim and
Urim thou didst put upon the man (or cloth-
edst with them the man) that was found holy
before thee, whom thou temptedst with temp-
tation, and he was perfect; thou provedst him
at the waters of contention, and he was found
faithful. This may seem not well to accord
396
DEUTERONOMY.
man tliy gracious saint, whom thou temptedst in Massah, contendedst
with him at the waters of Meribah. ^ Who said of his father and of
his mother, I respect him not, and his brethren lie acknowledgeth
not, and his sons he knoweth not, for they observe thy saying, and
with the history in Num. xx., touching Aa-
ron's person: yet the Hebs. (as Sol. Jaichl
on this place) say of the Levites, that " they
murmured not with the other murmurers."
And of Levi God saith by his prophet, ' My
covenant was with him, life and peace, and
I gave them to him for the fear wherewith he
feared me,' &c., Mai. ii. 5. And again,
' They kept his testimonies and the ordin-
ances that he gave them,' Ps. xcix. 7. The
Gr. translateth, " And of Levi he said, Give
ye Levi his manifest ones and his truth, (that
is, his Urim and his Thummim,) to the
holy man whom tliey tempted in temptation,
they reviled him at the waters of contradic-
tion." This interpretation may well be ap-
plied unto Christ also, as before is showed.
Ver. 9. — Who saith,] Or, ivho said.
Of his,] Or, tmto his father, &c. 1 re-
spect HIM NOT,] / see not, or, look notxqwn
him. The Gr. translateth, "That saith to
his father and to his mother, I have not seen
(or, 1 respect not) thee." This is meant
either of the priests' continual duty, \^ho by
the law, if his father, mother, brother, or
child did die, he might not mourn for them,
but carry himself as if he did not respect,
know, or care for them; as is said of the
high priest, that was anointed and clothed with
the ornaments, and had Urim and Thummim
upon his heart ; ' for his father, or for his mo-
ther he shall not be defiled, neither shall he
go out of the sanctuary,' &c. Lev. xxi. 11,
12. Neither might Aaron mourn for his
sons, or Eleazar and Ithaniar for their breth-
ren Nadab and Abihu that were slain, nei-
ther might they go out from the door of the
tabernacle, on pain of death, Lev. x. 2 — 7.
For God would have them more to regard
their function and duty in his service, tlian
any natural affection whatsoever. And herein
Christ was figured, (unto whom this blessing
chiefly belongeth) who, when he was told that
his mother and his brethren stood without to
speak with him, he answered, ' Who is my
mother? and who are my brethren? &c.,
whosoever shall do the will of my Father
which is in heaven, the same is my brother
and sister, and mother,' Mat. xii. 46 — 50.
This may al^o have reference to the Levite's
fact, who being commanded of Moses, killed
every man his brother, friend, neighbour, and
son, that had sinned in making and worship-
ping the golden calf, and so filled their hand
(or consecrated themselves) ' unto the Lord,'
that he might give upon them a blessing.
Exod. xxxii. 26 — 29. Acknowledgeth
NOT,] Or, acknowledged not : the first re-
specteth the law. Lev. xxi. the other their
fact, Exod. xxxii. To this latter the Chald.
referreth it, translating thus, " who had no
compassion on his father, or on his mother,
when they were guilty of judgment ; and
accepted not the faces (or persons) of his bro-
ther, or of his son. His sons,] Or, his son,
that is, any of his sons, or children: see the
notes on Deut. ii. S3. Knoweth not,] Or,
kneiv not. Here knowledge is used for
care or regard, as in Job ix. 21, 'knowing'
is opposed to ' disposing ;' and in 1 Thes. v.
12, ' know them which labour among you,*
that is, regard them: and in Prov. xii. 10, ' a
righteous man knoweth (that is, regardeth, or
hath care of) the life of his beast. For they
OBSERVE,] That is, by law are bound to ol>
serve, Lev. xxi., or ' they have observed' in
their practice, Exod. xxxii. The Gr. trans-
lateth it singularly, " He hath observed thine
oracles, and kept thy covenant."
Ver. 10.' — They shall teach,] Or, let
them teach. As iu ver. 8, he mentioned
their gifts and calling, in ver. 9, their sanc-
tification; so here he teacheth their adminis-
tration in the word, prayer, and other mi-
nisterial duties. For it is said, ♦ They shall
teach my people (the difJerence) between the
holy and profane, and cause them to discern
between the unclean and the clean ; and in
controversy they shall stand in judgment, and
they sJiall judge it according to my judg-
ments,' &c. Ezek. xliv. 23, 24. Compare
also Lev. x. 11; Deut. xvii. 9 — 11; xxi v. S;
and the commendation which God giveth of
Levi, in Mai. ii. 6, 7, * The law of truth was
in his mouth, and iin'quity was not found in
his lips: he walked with me in peace and
equity, and did turn many away from ini-
quity. For the priest's lips should keep
knowledge, and they should seek the law at
his mouth, for he is the angel of the Lord of
hosts.' Unto Jacob,] By Jacob and Israel
are meant, all the posterity of Jacob, and the
weak with the strong: for the church in re-
spect of her infirmity is called Jacob, Amos
vii. 2, 5, 8, and for her valour by faith is sur-
named Israel: see annot. on Gen. xxxii. 28.
Thus Christ commanded Peter to feed both
his lambs and his sheep, John xxi. 15, 16. In-
cense,] The sweet perfume which the priests
burnt daily upon the golden altar; a figure of
Chiist's mediation with the prayers of the
saints, Rev. viii. 3, 4. Sec the notes on
CHAP. XXXIII.
397
keep tliy covenant. '° They shall teacli thy judgments unto Jacob,
and thy law unto Israel : they shall put incense m tliy nostril, and
the wliole burnt-sacrifice upon thine altar, '^ Bless, O Jehovah, his
power, and the work of Iiis hands favourably accept thou : smite
through the loins of them that rise against him, and of them that
liate him, that they rise not again.
''^ Of Benjamin he said, Tlie beloved of Jeliovah shall dwell in
confident safety by him : he shall cover him all the day, and be-
tween his shoulders he shall dwell.
Exod. XXX. This was the peculiar work of
the priests, wherefore it is written, ' It per-
taineth not unto thee, Uzziah, to burn incense
unto the Lord, but to the priests, the sons of
Aaron, that are consecrated to burn incense,'
2 Chion. xxvi. IS. In thy nostrils,] Or,
nose, that is, before thee, or, as tlie Gr. trans-
lateth, "in thine anger:" for the Heb. aph
signifieth both nose and anger: and both
agree well with the priest's work; for when
God in anger sent a plague among the peo-
pie, Aaron put incense in his censor, and
' made atonement for the people, so the plague
was stayed,' Num. xvi. 46 — 48. The
WHOLE BURNT-OFFERING,] Heb. the Cttlil ;
whereof see Lev. vi. 22, 23, the Gr.
here translateth it the contbmal (oblation).
Hereby all other sacrifices are meant, which
the priests oflered on the Lord's altar,
Lev. i., ii., and iii., wherein the work of
Christ, offering himself for his church, was
figured.
Ver. 11. — His power,] So the Gr. trans-
lateth his strength. By power, is meant
sometimes an army of men, as Ezek. xxxvii.
10, so here the first prayer is for a blessing
upon the persons which administered, that
they might be increased and strengthened in
number and in knowledge. Wherefore the
company of Levites is called an host or army,
Num. iv. 3. In this sense Maim, (in treat.
of the Release mid Jubilee, chap. xiii. sect.
12,) expoundeth it, saying, " The Levites
are separated from the ways of the world,
they wage not war like the other Israelites,
neither have they inheritance, &c., but they
are the power (or army) of God, as it is writ-
ten, Bless, Lord, his power." Sometime
by power, riches and substance is meant, as
in Deut. viii. 18, and so the Chald. expound-
eth it here. For whereas Levi had no inhe-
ritance among the tribes, but had the Lord,
and his first-huits, tithes, and offerings for
their inheritance and livelihood, Num. xviii.
20, 21, &c. Moses prayeth for a blessing on
this means of theirs. Work of his h.\nds,]
All his administration, in doctrine, burning
incense, sacrificing, &c. Compare Exod.
xliii, 27. That rise against him,] As
Korah, Dathan, and Abiram, that rose up
against Moses and Aaron, were all destroyed
with their assistants. Num. xvi.
Ver. 12. — Of Benjamin,] Or, unto
Benjamin, who is blessed heie before the
other tribes, and before his elder brother Jo-
seph, because the lot of his inheritance was
' between the sons of Judah and the sons of
Joseph;' and Jerusalem (where the Levites
after administered in the temple) belonged to
Benjamin, Josh, xviii. 11, 28. And in the
heavenly Jerusalem (the church of Christ)
• the first foundation is a jasper, which was
Benjamin's stone, Uev. xxi. 19 ; Exod.xxviii.
20. And when the other tribes fell away
from the kingdom of Judah, and priesthood of
Levi, Benjamin continued with them in the
truth, 2 Chron. xi. 1, 3, 12, 13. Beloved,]
meaning the tribe of Benjamin, who as their
father was beloved of Jacob, Gen. xliv. 20,
22, 29, 30, so his postei ity should he beloved
of the Lord. Shall dwell,] Or prayer-
wise, let him dtvell. In confident safety,]
That is, boldly, securely, safely. By him,]
By the Lord, who would tender this little
tribe as Jacob tendered Benjamin, whom he
kept at home with him, Gen. xlii. 4. So
Benjamin's posterity dwelt in Jerusalem, and
the coasts thereabout, by the temple of God.
He shall cover him,] Or let him, mean-
ing God, cover him : so the Gr. translateth,
"God overshadoweth him." The word
meaneth a covering or protection from evil,
as in Is. iv. 6. The Chald. expoundeth it,
"He shall be a shield over him." All
the day,] Or, every day; in Gr. all days,
that is, continually and for ever. His
SHOULDERS,] That is, Benjamin ; and by
shoulders are meant the coasts of his land, as
Num. xxxiv. 11, ' the shoulder of the sea of
Chinnereth ' is the side or coast thereof. So
this is a prophecy, that the temple (wherein
God dwelt amongst his people) should be
builded in Benjamin's lot, and in the head
or chief city, which was Jerusalem. He
SHALL,] That is, God shall dwell: so the
Chald. translateth, "And in his land the di-
vine Majesty shall dwell." And when God
had chosen mount Zion for his habitation, he
398
DEUTERONOMY.
" And of Joseph, he said. Blessed of Jehovah be his land : for
the precious things of the lieavens, for the dew, and for the deep
that coucheth beneath. '* And for the precious things, the revenues
of the sun ; and for the precious things the thrusting fortli of the
moons ; '* And for the chief things of the ancient mountains ; and
for the precious things of the everlasting hills. '^ And for the pre-
cious things of the eartli, and tlie plenty thereof ; and the favour-
able acceptation of him that dwelt in the bramble-bush, let it come
on the head of Joseph, and on tlie crown of the head of the sepa-
said, ' This is my rest for ever, here will I
dwell, Ps. cxxxii. 14.
Ver. 13. — Of Joseph,] Or, unto Joseph.
He is next blessed, because the first birth-
right was derived unto him, 1 Chron. v. 2.
And his posterity were many and great in
Israel, Josh. xvii. 14 — IS. His land,]
Joseph's inheritance in Canaan. And as the
land which the Lord curseth, yieldeth not
fruit, or bringeth forth thorns and briars, Gen.
iv. 11, 12; iii. 17, 18, so the land which
he blesseth, biingeth forth much and good in-
crease, Ps. ixv. 10 — 14. The Hebs. say,
" There was not of all the inheritance of the
tribes, a land so full of all good things as Jo-
seph's was." Sol. Jarchi onDeut. xxxiii. For
THE PRECIOUS THINGS,] Or, with dainty
fruits. Of this word, see the annot. on Gen.
xxiv. 53. Of the heavens,] Which God
by the influences and moisture of the heaven
and air causeth the land to bring forth. And
these were figures of spiritual blessings in
heavenly things by Christ, whereby the bar-
ren nature of man is made fruitful. For
the dew,] Or, by the dew, and rain which
maketh the earth to fructify. So Isaac bless-
ing Jacob, said, ' God give thee of the dew
of the heavens. Gen. xxvii. 28. On the
contrary, David said for a curse, ' ye moun-
tains of Gilboa, let there be no dew, neither
let there be rain upon you,' 2 Sam. i. 21.
That coucheth beneath,] Or, that lieth
under; whence waters spring out of the
earth: so the Gr. translateth, " of the deeps
of the fountains beneath." Likewise the
Chald., " for the welling fountains and deeps
that proceed from the deep places of the earth
beneath." See Gen. vii. 11; Deut. viii.
7. This is another mean of fruitfulness, as
in Ezek. xxxi, 4. ' The waters made him
great, the deep set him up on high, with her
rivers running about his plants." And with
this blessing Jacob blessed Joseph, in Gen.
xlix. 25, but Moses here enlargelh it.
Ver. 14.— The revenues,] That is, the
fruits which by the warmth of the sun are
brought forth. It is said by the Hebs.. that
Joseph's ' land lay open to the sun, which
made the fruits sweet.' Sol. Jarchi on Deut.
xxxiii. The thrusting forth of the
MOON,] That is, fruits which every moon
thrusteth forth, or causeth to grow every
month: for all fruits grew not at once; "in
one mouth they gathered summer fruits, in
another olives, in the third dates," saith
Chazkuni; and Sol. Jarchi addeth, "There
are some fruits which the moon ripeneth, as
cucumbers and gourds." As the sun by
waimth, so the moon by moisture maketh the
earth fruitful.
Ver. 15.' — Chief things,] Heb. the.
head, that is, principal ; the Gr. translateth
it, " tlie top of the mountains." There
fruits are first ripe. Ancient moonts,]
ileb.mou?itai7is of antiquity, or, of priority,
which were from the beginning: so after M/*
of eternity, that is, everlasting hills; which
are so called, because they are unmovable and
lasting, have been fiom the beginning, and
shall continue to the end of the world; or be-
cause of their continual fruitfulness. So in
Hab. iii. 6. Compare this with Jacob's
blessing, Gen. xlix. 26. Joseph's heritage
in Canaan had many fertile mountains and
hills often mentioned, as ' Mount Ephraim,'
Judg. xvii. 1, the 'mountains of Samaria,'
Amos iii. 9; iv. 1 ; vi. 1.
Ver. 16 — The plenty thereof,] All
creatures that fill the same, Ps. xxiv. 1. The
favourable acceptation,] Or, the good,
will favour. The Gr. translateth, " and the
things acceptable unto him that appeared in
the bramble-bush:" The Chald. tlnis, "and
the good will of him whose dwelling is iu
heaven, and unto Moses he appeared in the
bramble-bush." Of him that dwelt,] Or
of my dxveller, that is, of my God that
dwelt in the bramble, that is, God which ap-
peared unto Moses there, Exod. iii. 2, where
' the angel Christ appeared unto him in a
flame of fire out of the midst of a bramble-
bush, which burned, but was not consumed :'
a figure of Christ's presence with his people
in afflictions, that they perish not in them.
Let it,] That is let this blessing come, or,
it shall come; the Gr. saith, "let them
come;"' the Chald., "let all these things
come :" and the original word cime, impli-
CHAP. XXX HI.
399
rated among his brethren. ''His glory (be like) the firstling of his
bullock, and his horns the horns of an unicorn : with them he shall
push tlie people together, to the ends of the land ; and tliey are tlie
ten thousands of Ephraim, and they are the thousands of Man-
" And of Zabulon he said, Rejoice Zabulon in thy going out,
eth an abundant and speedy coining. Com-
pare Gen. xlix. Sfi, from whence Moses taketh
this blessing. The crown of the head,]
Whereby is meant an open, apparent, and
plentiful pouring out of these blessings, as the
like phrase is used also in curses, Ps. vii. 17.
The separated amo.vg his brethren,] Or,
the Nazarite of his brethren, meaning Jo-
seph, who was separated and exempted to be a
choice and chief man among his brethren :
as the Gr. translateth it, ' the honoured (or
glorified) among his brethren:" see the notes
on Gen. xlix. 26. So Chazkuni here ex-
plaineth it, " Joseph that was prince of all his
brethren.''
Ver. 17. — His glory,] Or, He hath glory
(or beauty, comeliness) like his first-born
bullock. The Chald. expounds it, " The
chief of his sons, his glory," &c. And
Chazkuni applieth it to .Joshua, " The first
king which the holy blessed (God) chose him
of Joseph's seed, was Joshua, &c. and a king
is likened to a bullock, which is king of
beasts. Horns,] Which signify ' strength,
and glory, and kingdom,' Ps. Ixxv. 5, 1 1 ;
cxii. 9 ; Ixxxix. 18, 25 ; Luke i. 69, where-
upon ' horns ' are used to denote kings, Dan.
viii; Rev. xvii. Of an Unicorn,] That is,
of unicorns, the singular put for the plural :
it is a beast which will not be tamed, Job
xxxix. 9 — 11. See the notes on Num. xxiii.
22. Push,] In Chald., kill. So in Ps.
xliv. 6. Ends of the land,] Or, of the
earth, to wit, the land of Canaan, for Joshua
with his horns and armies conquered all that
land. And they,] The horns foremention-
ed. So Chazkuni on this place saith, " the
horns are the ten thousands of Ephraim," &c.
And here he giveth to ' Ephraim the younger,
ten thousands, and to Manasseh the elder but
thousands, according to Jacob's prophecy that
Ephraim should be greatest,' Gen. xlviii.l9,
and so was his increase greater than his bro-
ther's, in Num. i. .S3, 35, though in the last
mustering of them, and now when Moses
blessed them, the men of Manasseh were
many more than of Ephraim, Num. xxvi.
34, 37. See the notes on Gen. xlviii.
19. The ' ten thousands of Ephraim, are
referred to Joshua and his men that conquer-
ed Canaan; the thousands of Manasses, to
Gideon and his men, (Judg. vii.) by Sol.
Jarchi, on Deut. xxxiii.
Ver. is. — Of Zabulon,] Or, to Zabu-
lon; and with him he joineth Issachar his
brother, (both sons of Leah) as partner of his
blessing. So these two joined in one, and
the four next (the sons of the handmaids,)
are set and blessed together next after Jo-
seph. And it is a tradition of the Hebs.,
that these five, ' Zabulon, Gad, Dan, Naph-
tali and Aser, were those five mentioned in
Gen. xlvii. 2, when Joseph took of his bre-
thren five men, and presented them before
Pharaoh.' Sol. Jarchi on Deut. xxxiii. and
Thargum Jonathan on Deut. xlvii. 2. Re-
joice Zabulon,] That is, God so bless thee,
as thou mayest have cause to rejoice in thy
prosperity. Thy going out,] To trade in
merchandise by shipping for Zabulon, by
's blessing, was to ' dwell at the haven
of the seas,' &c. Gen. xlix. 13, so here Mo-
ses blesseth them with good success in his
traffic, or ' going out to wars,' as Gen. xiv.
8; 2 Sam. xi. 1, and so the Chald. here ex-
poundeth it, " in thy going out to war against
thine enemies." And in Judg. v. 18.
Zabulon is commended for jeoparding ' their
lives unto the death, in the high places of the
field.' And Issachar,] To wit, rejoice
thou also. Issachar was elder brother to Zabu-
lon, Gen. XXX. 18, 20, yet Jacob blessed
Zabulon first. Gen. xlix. 13, 14, and so doth
Moses here; and God in parting their inheri-
tance preferreth Zabulon, giving him 'the
third lot, and Issachar the fourth,' Josh. xix.
10, 17. In thy tents,] That is, in thy
dwelling at rest, or tarrying at home; for so
the remaining in tents is opposed unto going
forth to wars, or traffic, or hunting abroad.
Josh. xxii. 4; Judg. vii. 8; v. 24; Gen.
XXV. 27. And 'tent' is often used for one's
home, house or city, as, the ' tents of Jacob,'
Mai. ii. 12, where the Chald. translateth,
'the cities of Jacob:' so these tents of Issa-
char, mean his quiet life at home, differing
from Zabulon's going abroad to trade. Cliaz-
kuni (on this place) noteth, that Issachar's
" land was good to sow, and he sat in tents to
keep his fields; and Moses prayeth that he
might prosper and rejoice in his fields."
And so Jacob said unto him, (in Gen. xlix.
14,) ' couching between two bounds; between
the limits, to keep his fields.' The Chald.
translateth, " and Issachar in thy going to
appoint the times of the solemn feasts in Is-
400
DEUTERONOMY.
and Issachar in thy tents. " They shall call the peoples to the
mountain, there they shall sacrifice the sacrifices of justice, for
they shall suck tlie abundance- of the seas, and treasures hid in the
sand.
2° And of Gad he said. Blessed he he that enlargeth Gad ; as a
courageous lion he dwelleth and teareth the arm with the crown of
the head. '' And he provided the first part for liim, because tliere
in a portion of the lawgiver ivas he protected ; and he came ivith
tlie heads of the people ; lie did the justice of Jehovah, and his
judgments with Israel.
raeh" having reference to that which is
written in I Chron. xii. 32, ' of the sons of
Issachar that had understanding for the times,
to know what Israel ought to do,' &c. which
some of the Hebs. understand of the times
and seasons of the year, new moons, and
feasts. So Sol. Jarchi here expoundeth it,
" and Issachar prosper in thy sitting in tents,
for the law, sitting and making intercalation
of the years, and appointing the new moons;"
as it is said (in 1 Chron. xii. 32,) 'And of
the sons of Issachar, that knew understanding
for the times, &c. the heads of them were
two hundred, they were heads of the counsel,
employed hereabouts,' &c.
Ver. 19. — They shall call,] Or, let
them call, and so show their thankiulness to
God, by inviting others to God's house, and
showing them a good example, by their own
frequenting the Lord's mountain. The
MOUNTAIN,] Mount Zion, where Moses by
the Spirit foresaw God's temple should be
builded. The Chald. paraphraseth, " They
shall gather the tribes of Israel to the moun-
tain of the house of the sanctuary. Though
by peoples the Gentiles also may be implied,
whom they having occasion to trade with,
should provoke to true religion, as in Is. ii.
2, 3. ' All nations shall flow unto it, and
many people shall go and say. Come ye, and
let us go up to the mountain of the house of
the Lord,' &c. Of justice,] That is, just,
rigliteous and acceptable sacrifices, offered in
faith, according to God's law: as ' the way of
justice,', is a just and righteous way. Matt.
xxi. 32. So David exhorteth, ' sacrifice ye
the sacrifices of justice, and trust unto Jeho-
vah,' Ps. iv. 6. The abundance,] In Gr.,
the riches of the sea; which the Chald. ex-
poundeth, " they shall eat the riches of the
peoples:" taking seas figuratively for peoples,
as is often in the prophets. So in Is. Ix. 5,
16. 'The abundance of the sea shall be
converted imto thee, &c. and thou shalt also
suck the milk of the Gentiles.' Treasures
HID IN THE SAND,] Or, hidden treasures of
the sand. The Gr. translateth, " the mer-
chandise of the nations, that dwell by the sea
coast."
Ver. 20. — Enlargeth Gad,] This may
be understood of Gad's inheritance, which the
blessed God would enlarge, as he promised
Israel, ' I will enlarge thy border,' Exod.
xxxiv. 24. Or understood of hisper.-on, and
then his 'enlarging' is his deliverance out
of distress, as in Ps. iv. 2, 'thou hast en-
larged me, when I was in distress.' So it
hath reference to Gad's troubles, prophesied
in Gen. xlix. 19, see the annots. there; and
the history of Gad's enlargement by Jeph-
thah, in Judg. xi. A courageous lion,]
See this word in Gen. xlix. 9. There were
of the Gadites in David's time mighty
warriors, ' whose faces were like the faces of
lions, and were as swift as the roes upon the
mountains,' 1 Chron. xii. 8. The arm,]
This noteth strength, as the ' the crown of
the head,' principality; meaning that none
should be so strong or excellent, but Gad
should overcome them. The Gr. transla-
teth, he shall " break the arm and the ruler:"
the Chald., " he shall kill rulers with kings."
This may have reference both to his wars in
subduing the Caiiaanites, going armed before
his brethren, Josh. i. 12 — 14, and to that
famous victory which he got over the Haga-
rims, 1 Chron. v. 18 — 22, as also to the
courageous acts of Jehu, 1 Kings ix. and x. chap.
Ver. 21. — He provided the first
PART FOR HIM,] Or, as the Gr. translateth,
he saw his first-fruits : or, he provided in
the beginning (at the first) for himself.
Gad, with Reuben, saw the land of Jazer
and Gilead, that it was a place for cattle;
'and the sons of Gad and of Reuben' asked
of Moses and of the princes, that the land
might be given them for a possession, Num.
xxxii. 1 — 5. It may also be understood of
the Lord, that he provided this first portion
for Gad; or, that Gad himself 'saw,' that is,
enjoyed (as the Chald. expoundeth it, " re-
ceived) his first part." Sol. Jarchi openeth
CHAP. XXXIII.
401
^^ And of Dan he said, Dan is a renting lion's wlielp, he shall leap
from Bashan.
^^ And of Naphtali he said, Naphtali satisfied with favourable
acceptation, and fall with the blessing of Jehovah, possess thou the
sea and the south.
^* And of Aser lie said, Blessed with sons be Aser, let him be
favourably accepted of his brethren, and dipping his foot in oil.
'^* Iron and brass thy shoes, and as thy days thy strength.
it thus, " He saw (or provided) to receive liis
portion in the land of Sihon and Og, which
was the first-fruits (or beginning) of subduing
the land.'' In a portion of the law-
giver,] The portion which God by Moses
the lawgiver gave unto Gad, Num. xxxii.
33. Protected,] Or, hidden, covered,
sealed ; there in the fenced cities they left
their wives and children under God's protec-
tion, whiles they went to war before their
brethren, Num. xxxii. 26, 34, 35, &c. Josh.
i. 14, He came,] That is, Gad came.
With the heads,] That is, the princes and
captains of the people with whom Gad went
to war, Josh. i. 14, and so it is a prophesy of
a thing to come, as already done. Or, ' he
came to the heads,' to the princes, when he
desired to have that land given him. Num.
xxxii. 2. But the former seemeth fittest ;
and so Sol. Jarchi explainethit, "They went
armed before them when they conquered the
land." Justice,] That which was just and
right in the Lord's eyes, and his judgments
upon the Canaanites in destroying them: so
Joshua commendelh their obedience. Josh.
xxii. 1 — 3. It may also have reference to
other judgments, as those executed by Jehu,
2 Kings ix. x. and by Elias the prophet
upon Baal's priests, 1 Kings xviii.
Ver. 22. — Lion's whelp,] In Chald.,
strong as a lion's whelp. In Gen. xlix. 17,
Jacob likened Dan to a 'serpent,' for his
subtle and secret undermining of his ene-
mies: Moses here likeneth him to a '.lion,'
which signified his strength and prowess,
verified when this tribe fought against Le-
shem, and ' smote it with the edge of the
sword,' Josh. xix. 47; Judg. xviii. 27, 29.
He shall leap,] Or, that leapeth; refer-
ring it to the lion leaping from mount Ba-
shan, where lions kept: for Bashan was not
Dan's possession, but Manasseh's, Deut. iii.
13; Num. xxxii. 33; Josh. xiii. 7, S, 11.
Chazkuni here saith, " because Bashan was a
place of lions and wild beasts, he likeneth
him to a lion." The Chald. expoundeth it,
"his land shall be watered with the rivers
that run from Bashan."
Ver. 23.— Naphtali,] In Gr., Neptha-
leim. He was Dan's brother, both of them
Vol. II. 3
born of Bilhah Rachel's handmaid ; but Gad
and Aser were of Zilphah, Leah's maid.
Moses keepeth not Jacob's order, (Gen. xlix.)
in blessing the tribes. Satisfied with fa-
vourable acceptation,] In Gr., the satiety
{or ahmdance) of acceptable things : he
meaneth, that the tribe of Napthali should
have in their land many good and acceptable
fruits, through God's favour and blessing.
There also the light of God's favour in
Christ abundantly appeared, Matt. iv. 13,
15, 16, and Capernaum in this tribe was
Christ's city, Markii. 1 ; Matt. ix. 1; where-
in he did many 'migiity works,' Matt. xi.
23. The blessing of Jehovah,] Bless,
ings given of him ; and, as Chazkuni ex-
poundeth it, " Whosoever cometh into his
land, and seeth the first ripe fruits, shall
bless the Lord for them." But the Gr.
translateth, " let him be filled with blessing
of (or from) the Lord. The sea,] This the
Chald. interpreteth, the sea of Ginosar,
called in the New Testament ' the lake of
Gennesaret,' Luke v. 1; in Heb. " Chinner-
eth," Num. xxxiv. 11 ; Deut. iii. 17. R.
Sol. Jarchi here saith, " The sea of Chinner-
eth fell to his portion."
Ver. 24. — With sons,] Or, for sons,
for multitude of children ; the Chald. saith,
"with the blessing of sons:" as in Aser's tribe
there were now fifty-three thousand and four
hundred men of war, Num. xxvi. 47. Let
him pe,] In Gr., he shall be acceptable to
his brethren. Dipping,] In Gr., he shall
dip his foot in oil, that is, shall have plenty
of oil, that he may set his feet therein: ac-
cording to Jacob's blessing, that his 'bread
should be fat,' Gen. xlix. 20.
Ver. 25. — Thy shoks,] That is, the
ground under thee shall have mines of iron
and brass, that thy feet may seem to be shod
with them. This also maysignify his strength,
to tread down his enemies; as Christ's feet
were of fine brass. Rev. i. 15. Tht
strength,] Or, thi/ old age. The Heb.
Dobee (here only used,) is in Gr. translated
strength: and so the Chald. expoundeth it,
" as the days of thy youth, thy strength."
The Lat. version, and others expound it 'old
age,' so named of weakness; meaning that
E
402
DEUTERONOMY.
^^ There is none like God, Jeshurun, e^/to rideth upon the heavens
for thj^ help, and in his excellency on tlie skies. ^'' Tlie God of an-
tiquity is thy mansion, and underneath are the arms of eternity,
and he will thrust out the enemy from before thee, and will say
destroy. '^ And Israel shall dwell in confident safety alone, the
fountain of Jacob, upon a land of corn and new wine, also his
his old age should be strong and lusty, as the
days of his youth. Others, 'fame' or 're-
port;' that as his days were, so his fame
should be as long as he lived. Chazkuni
saith, Daba is the same that Daah, weakness
or debility, (as Cebes is the same that Ceseb
a lamb) and that it meaneth the " days of
old age in which a man is weak; as if he
should say. Even in the time of their old age
they shall be strong."
Ver. 26. — Jeshurun,] That is, 0 Israel:
see Deut. xxxii. 15. The Gr. translateth,
"There is none like the God of the beloved
one:" the Chald. saith; "there is no Godlike
the God of Israel." This conclusion concerneth
all the tribes of Israel in general, celebrating
the glory and goodness of God, communicated
with his church ; and their participation of
his graces, to their perpetual happiness.
RiDETH,] Which is a sign of honour, and of
his speedy coming to help his people: so in
Ps. Ixviii. 34. For which cause he is said
also to ' ride upon the cherub,' 2 Sam. xxli.
11, and to ' ride upon his horses and chariots
of salvation' Hab. iii. 8. This was fulfilled
in the wars against the Cauaanites, Josh, x,
10, 11, 13, and before, against the Egyp-
tians, Exod. ix. 23 ; xiv. 24, 25. And
Christ still ' rideth in heaven upon a white
horse,' to conquer the enemies, for his
church's sake. Rev. vi. 2; xix. 11 — 16.
The Chald. translateth, " whose habita-
tion (or, divine majesty) is in the heavens."
In THy HELP,] Ov, for thy help: in Gr.,
thine helper. In his excellency,] Oi-,
for his high majesty, 7nagnijiceuce ; in
Chald., "strength." So in Ps. Ixviii. 35.
God's works are for the manifestation of his
excellent glory, in the health and salvation of
his people. Skies,] The highest heavens,
which the Gr. calleth "the firmament;" the
Chald., " the heavens of heavens."
Ver. 27.— The God of antiquity,]
That is, the ancient (or eternal) God;
which the Chald. interpreteth, " God that
was from the beginning." Hereupon David
entitleth him the God ' that sitteth from an-
tiquity, (or abideth of old,)' Ps. Iv. 20, and
Asaph saith, ' God is my king from antiquity,'
Ps. Ixxiv. 12. ' And he is befoi-e all things,
and by him all things consist,' Col. i. 17.
Is thy mansion,] Or, will be thy habita-
tion : or, prayer-wise, b.e thy 7nansion, that
is, thy -protection ; as the Gr. translateth,
will protect thee. So Moses saith, ' Lord,
thou hast been our mansion ("r habitation,)
in every generation and generation,' Ps. xc.
]. Under this name 'mansion,' all things
needful are implied, both for life and salva-
tion in this world, and in that which is to
come, John xiv. 2. Arms of eternity,]
That is, eternal (or everlasting) arms : or,
arms of the world. Israel is protected un-
der God's everlasting arms or power; God is
their defence over and under: ' his left hand
is under the head of his church, and his
right hand doth embrace her,' Song ii. 6.
The Gr. translateth, " under the strength of
the everlasting arms:'' the Chald. expound-
eth it, " and by his woid the world was
made." Sol. Jarchi explaiueth it thus,
" and underneath his mansion do all strong
armed dwell. The arms of the world were
Sihon and Og, and the kings of Canaan,
which were the strength and power of the
world, &c. but their strength was weakened
before him." But the arms of eternity are
rather meant here of the arms of the eternal
God, who is mo?t ancient without beginning;
and eternal, without ending; who saith, ' I
am the first, and I am the last: and besides
me there is no God,' Is. xliv, 6. Destroy,]
Speaking to Israel, whom he would enable to
destroy their enemies: the Gr. translateth,
" Perish," speaking to the enemy. So God
by Christ not only preserveth his people from
harm, but destroyeth him that hath the
power of death, that is, the devil, Heb. ii.
14, and with him all other enemies perish.
Ver. 28. — Alone,] Secure from ene-
mies, as Jer. xlix. 31, or, 'alone, and shall
not be reckoned among the nations,' as Num.
xxiii. 9. This dwelling in safety had accom-
plishment under Christ, of whom it is said,
' In his days Judah shall be saved, and Israel
shall dwell safely,' Jer. xxiii. 6. The
fountain,] That is, the people which flow
out of Jacob, as out of a well or fountain : so
that fountain is here used for a river or
stream issuing from a fountain, as in Ps.
civ. 10, and waters often signify peoples,
Rev. xvii. 15. Thus David called them of
' the fountain of Israel,' Ps. Ixviii. 27, and
Isaiah saith, which ' are come forth out of the
waters of Judah,' Is. xlviii. 1. The Heb.
word sometimes signifieth a fountain, some-
CHAP. XXXIV.
403
heavens shall drop down dew. ^^ O happy art thou Israel! who is
like thee, O people ? Saved by Jehovali the shield of thy lielp, and
whose sword is thy excellency, and thine enemies shall falsely
deny unto thee, and tliou shalt tread upon their high places.
times an eye; in which latter sense some in-
terpret it here, 'the eye of Jacob' shall look
'unto a land of corn, &c. His heavens,]
The heaven or air over the land of Israel,
shall drop down dew, whereby it shall be
fruitful. Thus Moses confirmeth to Jacob's
seed the blessing which Isaac gave unto Ja-
cob, Gen. xxvii. 2S. Spiritually * heavens '
signify the ecclesiastical estate, Rev. iv. 1,
' dew and rain ' signify heavenly doctrine, as
Deut. xxxii. 2.
Ver. 29. — Who is like thee,] Not any
people. So David said, 'What one nation
in the earth is like thy people, like Isiael,'
2 Sam. vii. 23. See also Deut. iv. 7. By
Jehovah,] Or, in Jehovah, that is, Christ;
called ' Jehovah our righteousness,' Jer.
xxiii. 6. Shield of thy help,] That is,
thine helpful shield, which aideth thee against
tJiiue enemies; the Chald. saith, strong for
thine help ; the Gr., thy helper will shield
(or protect) thee. Sword, is thy excel-
lency,] In Gr., thy glory (or boasting:)
that thou mayest truly glory in his sword,
not in thine own: as the church doth in Ps.
xliv. 4, 7, ' they inheiited not the land by
their own sword: and, my sword shall not
save me.' Christ appeared with a two-edged
sword in his mouth, [lev. i. 16, and with a
sword in his hand, as ' prince of the Lord's
host,' Josh. V. 13, 14, and the 'sword of the
Spirit is the word of God,' Eph. vi. 17.
Shall falsely deny,] Shall dissemble that
they were thine enemies, and fain to be
fiiends for fear. This David acknowledged,
' the sons of the stranger falsely deny unto
me,' Ps. xviii. 45. The Gr. translateth,
"shall lie unto thee." Chazkuni explaineth
it thus, " They that are enemies to thee in
their heart, shall falsely deny unto thee
through fear, and shall show themselves thy
friends, and shall be obedient to do thy plea-
sure." Aud Sol. Jarchi giveth an example,
" as the Gibeonites which said, from a very
far country thy servants are come," &c.
Tread on their high places,] Or,on their
heights : in Gr., " thou shalt lide upon their
neck :" see a like phrase ii. Ps. Ixvi. 12. The
Chald. expoundeth it, "thou shalt tread on
the joints of the necks of their kings:"
which thing was fulfilled in Joshua's time,
Josh. X. 24, 25. By 'heights' or 'high
places,' are meant all the high and fortified
places, wherein the enemies kept for their
safety; as mountains, high walled cities, &c.
David when he was safe from his enemies,
rejoiceth that Gud had set him upon his
' high places,' 2 Sam. xxii. 34. And as it
is the glory of God, that he ' treadeth upon
the high places of the earth,* Amos iv. 13 ;
Mic. i. 3, and ' upon the high places (or
heights)' of the sea, Job ix. 8, so he com-
municateth this glory to his people, that
should vanquish all their enemies; as was
also said in Deut. xxxii. 13, 'he made him
ride on the high places of the earth.' And
by the weapons of their warfare, which are
mighty through God, they pull down strong
holds and cast down ' every high thing that
exalteth itself against the knowledge of God,'
2 Cor. X. 4, 5. Death shall be swallowed up
in victory, 1 Cor. xv. and satan himself
shall be trodden underneath their feet, Rom.
CHAP. XXXIV.
1. Moses from mount Nebo v'teweth the land. 5. He dieth there, and
is buried of God. 7. His age and vigour when he died. 8. The Israel-
ites mourn for him thirty days. 9. Joshua succeedeth him. 10. The
praise of Moses.
' And Moses went up from the plains of Moab unto mount Nebo,
to the top of Pisgah, which is over against Jericho : and Jehovah
Ver. 1. — Moses went up,] As God
commanded him, Deut. xxxii. 49. Plains
OF Moab,] In the wildeniess where Israel
pitched, and where Moses had explained all
404
DEUTERONOMY.
caused him to see all the land from Gilead unto Dan. - And all
Naphtali, and the land of Ephraim, and Manasseh, and all the
land of Judah, unto tlie hindmost sea. ^ x\nd the South, and the
plain of the valley of Jericho, the city of palm trees, unto Zoar.
this law unto them. See Num. xxii. 1 ;
Deut. i. 1, 5. The Gr. retaineth the Ileb.
name, Araboth Moab. Mount Nebo,] Or,
of Nebo, that from thence he might view the
holy land, as 'John from an high mountain
was showed the holy Jerusalem,' Rev. xxi.
]0, and Ezekiel likewise btfore him, Ezek.
xl. 2. Nebo was the name of a mountain,
and of a city by it, which was given for a
possession to the Reubenites, Num. xxxii.
37, .38 ; 1 Chron. v. 3, 8. Pisgah,] In
Gr., P/iasga ; in Cliald., Ramatha ; so
named of the 'highness' of it: see Deut.
iii. 27. Jericho,] In Gr. Jericho, a city
within the land of Canaan, which the Israel-
ites first conquered, by faith causing the wall
to fall down, Josh, vi ; Heb. xi. 30. See
after on ver. 3. Caused him to see,] As
in ver. 4, or, showed him, as the Gr. trans-
lateth. From Gilead,] In Gr., the land
of Gaalad. But Gilead was on the outside
of Jordan, and given to Reuben, Gad, and
half Manasseh, Deut. iii. 12, 13, being
conquered by Moses himself ; so that there
was no need to view that, but from that
country forward he viewed all the the rest.
Therefore the Hebs. expound the word Eth,
by Min,/rom; saying, "Fiom Gilead which
was on the outside of Jordan, towards the
sun rising, wherein Moses was standing;
unto Dan, which is the border of the land of
Israel, as it is written, from Dan even to
Beersheba," (I Sam. iii. 20,) Chazkuni on
Deut. xxxiv. Others refer it to a spiritual
vision of things to be done after in this coun-
try; as Jonathan in his Thargum paraphr.is-
eth, "The word of the Lord showed him all
the mighties of the land; the valiant acts
v.'hich should be done by Jephtha of Gilead,
and the victories of Samson son of Manoah
of the tribe of Dan;" likewise Sol. Jarchi
expoundeth it, " He showeth him the sons of
Dan committing idolatry, as it is written (in
Judg. xviii. 30,) and the sons of Dan set up
the graven image: and he showed him Sam-
son, that should come out of him for a Sa-
viour. By Dan here we are to understand
Leshem, or Laish, a city in the i'ui thest part
of the land northward, called also Dan, Josh,
six. 47; Jiidg. xviii. 27, 29.
Ver. 2. — All Naphtali,] In Gr., all
the land of Napthali, which lay also north-
ward in Galilee, Matt. iv. 15. Of Ephraim
AND Manasseh,] Meaning the half tribe of
Manasseh that dwelt within Jordan ; this
was the midst of the land in Samaria: see
Josh. xvi. ; xvii. 7—11. Of Judah,]
Which was the southern part of the country,
Josh. XV. 1, &c. for tiie land was far more
in length than breadth and by naming these
few chief countries, he implieth all the rest
with them. These also in Thargum Joua-
than, and Sol. Jarchi, are applied to " the
captains of the house of Naplitali, that were
joined with Barak, and the kings which
Joshua the son of Nun, of the tribe of Eph-
raim, should kill ; and the valiant acts of
Gideon son of Joshua, of the tribe of Man-
asseh, and all the kings of Israel, and king-
dom of the house of Judah, that should rule
in the land, until the sanctuary should be de-
stroyed at the last. The hindmost,] Or,
utmost sea, that is, the main sea, which wa^
the western coast: see the notes on Deut.
xi. 21.
Ver. 3. — The south,] In Gv.the wilder-
ness : the utmost cities of the tribe of the sons
of Judah, towards thecoasts of Edom, described
in Josh. XV. 21, &c. SoinNum. xxxiv. 3,'your
south quarter shall be from the wilderness of
Zin, along by the coast of Edom,' &c. Thus
Moses viewed the land after the order that
Abraham did at the first: see Gen. xii. 6 —
9, with the annot. there. God here showeth
Moses all the kingdoms and glory of Ca-
naan, from an high mountain, for his comfort
and strengthening of his faith, who saw the
promises afar ofl', saluted them and died, as
did his godly forefathers, Heb. xi. 9, 13J
On the contrary, the devil taketh Christ up
into an exceeding high mountain, and show-
eth him all the kingdoms of the world, and
the glory of them, to draw him (if he had
been able) from the faith and service of God,
unto the worship of satan, Matt. iv. 8, 9.
The plain of the vallev of Jericho,]
In Gr., regio7is about Jericho: this last part
which Moses viewed, was the first which the
Israelites possessed. Josh. ii. 1; iii. 16; iv.
13, 19. Sol. Jarchi here saith, God showed
to Moses, "Solomon casting the vessels of
the sanctuary, as it is said, In the plains of
Jordan did the king cast them," 2 Chron. iv.
17. City of palm-trees,] So Jericho is
called here, and in 2 Chron. xxviii. 15;
Judg. i. 16; iii. 13, and of them and other
fragrant fruits there growing, as balsam and
the like; the city had the name Jericho, by
interpretation, 'odoriferous,' or 'fragrant.'
Unto Zoar,] In Gr., Segor. Thus the
CHAP. XXXIV.
405
* And Jehovah said unto him, This is the land which I sware unto
Abraham, unto Isaac, and unto Jacob, saying. Unto thy seed will
I give it : I have caused thee to see it vrith tliine eyes, but thou
shalt not go over tJiither. ^ And Moses tlie servant of Jehovah
died there in tlie land of Moab, according to the mouth of Jeho-
vah. <* And he buried him in a valley in the land of Moab, over
against Beth-peor, and no man knoweth of his sepulchre unto this
Inst part which Moses viewed, was both
nearest unto him, and the pleasantest of all
the land of Canaan : for ' all the plain of
Jordan was well watered, it was as the gar-
den of the Lord,' Geu. xiii. 10.
Ver. 4. — I SWARE ] That is, I promised
by oath: see Gen. xii. 7; xxii. 16, 17; Ps.
cv. 9 — 11. Thy seed,] In Vrv. yonr seed :
in Chald., thi/ sons. Caused thee to see,]
In Gr., / have s/iouwd it to thine eyes.
This view was by the marvellous woik and
grace of God towards his servant; that in
one place and time he should behold so large
a country; and in it (by the eye of his spirit)
so many mysteries as in that ' holy land,' (so
called in Zach. ii. 12,) were comprehended:
and it being 'the land of Immanuel,' (or
of Christ) Is. viii. 8, the beholding thereof
was the beholding of the blessings to be en-
joyed by Christ Jesus; unto whom Moses and
his law is a schoolmaster, Gal. iii. 24. Not
GO over,] To wit, over the river Jordan, be-
cause Moses had not believed to sanctify the
Lord in the eyes of the sons of Israel, Num.
XX. 12. And as he and others could not
enter into the good land, because of their
' unbelief,' Heb. iii. 19, so all that are of the
works of the law, and not of the faith of
Cln'ist, though they may behold the blessing
afar ofi; yet shall they not enter in to enjoy
the same, Gal. iii. 9—12 ; Rom. ix. 31,
32.
Ver. 5.— Servant,] So he is often called,
even of God himself, Josh. i. 2, and in the
New Testament, as Rev. xv. 3. ' The song
of Moses the servant of God.' This title
he had in respect of his office, being gover-
nor of Israel: as David also had, in Ps.
xviii. 1; xxxvi. 1. See Num. xii. Died
there,] In the mountain. Dent, xxxii. 50,
as Aaron died on the top of mount Hor,
Num. XX. 28. In that the death of Moses
immediately followed after his viewing of the
promised land, it foreshowed the end and
abrogation of Moses' law, when men are come
to the gospel of Christ: for, ' after that faith
is come, we are no longer under the school-
master,' Gal. iii. 25. ' The law hath do-
minion over a man as long as he Jivetb, for
the woman which hath an husband is bound
by the law to her husband so long as he
liveth; but if the husband be dead she is
loosed from the law of the husband: so we
also aie become dead to the law, by the body
of Christ, that we should be to another, even
to him who is raised from the dead,' Rom.
vii. 1, 2, 4. Therefore upon this death of
Moses, God speaketh unto Israel, to go over
Jordan into the land. Josh. i. According
to the mouth,] In Gr. and Chald., by the
word. The day of his death, by the Jews'
tradition, was the seventh of Adar, (which
we call February:) so Jonathan in his Thar-
gum on this place saith; "On the seventh
day of the month of Adar, Moses the mas-
ter of Israel was born; and on the seventh
day of the month of Adar he was taken out
of the world.
Ver. 6. — He buried him,] That is, Je-
hovah buried him, or Michael, (that is,
Christ, who is Jehovah, one with the Father,)
Jude ver. 9. Signifying that none but Christ
should abolish the law and ordinances given
by Moses, Rom. viii. 3; Gal. iii. 13, 14;
Col. ii. 14, 16, 17; Heb. ix. 9, 10, 11, &c.
X. 1 — 9. And this was a special honour
unto Moses' person, whom the Lord loved
when he was dead, and buiied his corpse,
' which we find not done to any man else iu
the world,) which he will also raise up incor-
luptible and glorious, at the day of his ap-
pearing. In a valley,] He died in the
mountain, Deut. xxxii. 60, but was buried
in a valley. Over against Beth-Pehor,]
The Gr. saith, near to the house of Phogor;
of which place, see Deut. iii, 28. No man
knoweth,] God weukl not have Moses' se-
pulchre to be known (though the devil contend-
ed with him hereabout, Jude ver. 9,) because
there should be no occasion of superstition or
idolatry thereby, as is thought of some.
Chazkuni saith, " that none which inquire of
the dead," (as Deut. xviii. 11,) ' might seek
unto him.' The chief cause seemeth to be a
mystery, that the law (whereof Moses was the
minister) being once dead and abrogated by
Christ, should never more be sought after, but
quite abolished out of the conscience of sin-
ners, that the grace of Christ may live and
reign alone. See Gal. iv. 9 — 11; y. 4.
Also that the legal rudiments siiould by the
coming of the gospel be taken away from Is.
406
DEUTERONOMY.
day. ' And Moses was an hundred and twenty years old when he
died, his eye was not dim, nor his natui-al moisture fled. ® And the
sons of Israel wept for Moses in the plains of Moab, thirty days -.
and the days of weeping, of moui'ning for Moses, were ended.
' And Joshua the son of Nun was full of the spirit of wisdom, for
Moses had laid his hands upon him, and the sons of Israel heark-
ened unto him, and did as Jeliovah commanded Moses. " And
there arose not a prophet since in Israel like Moses, whom Jeho-
vah knew face to face. " In all the signs and wonders which Je-
hovah sent him to do in the land of Egypt, to Pharaoh, and to all
liis servants, and to all liis land. ^' And in all the mighty hand and
in all great terror which Moses did in the eyes of all Israel.
raelj never to be found or enjoyed by them
any more. For Christ destroyed both their
city and sanctuary, as was fui'etold in Dan.
ix. and they have been ' many days without
a king, and without a prince, and without a
sacrifice, and without an image, and without
an ephod, and without teraphim; and so
shall be until they return and seek the Loid
their God. and [the sou of] David their king,'
Hos. iii. 4, 5.
Ver. 7. — Years old,] Heb. son of 120
years: so the year of his death fell out in the
2553th year of the world: and his years ac-
cord with Noah's preaching and preparing of
the ark, Gen. vi. 3. His eye,] In Gr., his
eyes: his eye-siglit failed him not, asdid Isaac's,
Gun. xxvii. 1. The eye is also used for the
outward appearance and colour of a thing, as
Exod. X. 6; Num. xi. 7 ; so it may be meant
here also; ' his visage was not wrinkled.'
Chazkuni here expoundeth it, " the shining
of his face," mentioned in Exod. xxxiv. .30.
His natdral moisture,] His radical hu-
mour, wherein the life and strength of tlie
body consistelh, which when it is spent and
dried up, a man dieth. The Gr. translateth,
"his lips were not corrupted:" the Chald.
saith, "the brightness of the glory of his face
was not changed:" having reference to
Exod. xxxiv. 30, &c. Fled,] Tliat is, de-
parted from him. Thus outwardly and in-
wardly Moses retained his vigour, beauty and
natural strength; that he died not through
feebleness, or defect of nature, as most men
did at his age, though he had been a man of
sorrows, and broken with many cares for the
people. And hereby the continual force of
tlie law is signified; the power whereof de-
cayeth not in the conscience of sinners by
number of days, or multitude of works, till
God take it away, and abolish it by grace in
Christ. ' The law hath domiin'on over a man
as long as he liveth: while we are in the
flesh, the passions of sins which are by the
law, do work in our members, to bring forth
fruit unto death,' Rom. vii. 1, 5.
Ver. 8.^ — The plains of Moab,] In Gr ,
Jrahoth Moab by Jordan, over against
Jericho; as ver. 1. Thirty days,] So
long they mourned also for Aaron: see Num.
XX. 2S.
Ver. 9. — Joshua,] In Gr., Jesus the
son of Nave. Of wisdom,] In Gr., of un-
derstanding the spirit of wisdom, meaneth
wisdom ministered by the Spirit of God,
wherein he was a figure of Jesus Christ,
who ' being full of the Holy Spirit,' entered
upon the work of his ministration here on
earth, Luke iv. 1, &c. On him the Spirit
of the Lord rested, ' the spirit of wisdom
and understanding, the spirit of counsel and
might, the spirit of knowledge, and of the
fear of the Lord,' Is. xi. 2. Laid,] Or,
imposed his hands upon him: of this see
Num. xxvii. 18—23. As Moses by impo-
sition of hands authorized Joshua the son of
Nun, and bare recoid unto him: so the law
of Moses which was in the heart and bowels
of Jesus the Son of God, gave authority and
bare record unto him, Heb. vii; Actsxxvi.
22, 23, and Moses himself appeared talkiug
with Jesus, and speaking 'of his decease,
which he should accomplish at Jerusalem,'
Luke ix. SO, 31. Hearkened unto him,]
That is, obeyed him : as after also they pro-
mised, in Josh. i. 16—18. See the notes on
Num. xxvii. 20.
Ver. 10— Knew face to face,] The
Chald. saith, luas reiealed unto him face to
face. So in Exod. xxxiii. 11, it is said,
' Jehovah spake unto Moses face to face as a
man speaketh unto his friend:' and in Num.
viii. he said, ' with him will I speak mouth
to mouth.' See the annot there.
Ver. 12.— The mighty hand,] That is,
works wrought with a mighty hand, and
powerful government, and administration;
according to that which is said, ' Humble
CHAP. XXXIV.
407
yourselves therefore, under the mighty hand
of God,' &c. 1 Pet. V. e. Great terror,]
That is, works done with great terror; which
the Gr. translateth, great marvels : the
Chald., great visions. These things do
magnify Moses' office and administration,
that the laws which he hath written and con-
firmed by such signs and wonders might be
acknowledged to be of God; wherefore he
and his writings are worthily celebrated
throughout the world, confirmed of God
himself. Num. xii. 7, S, approved and ex-
pounded by all the prophets after him, by
Christ, himself and his apostles ; so that they
which hear not him, ' will not be persuaded
though one went from the dead,' Luke xvi.
31. But unto us God hath raised up a pro-
phet like unto Moses, as he promised,
Deut. xviii, 18; Acts iii. 21; even Jesus the
son of the Most High, 'a man approved ol
God among the Israelites, by miracles, won-
ders and signs, which God did by him in the
midst of them,' Acts ii. 22; Heb. ii. 4; in
whom ' God was reconciling the world unto
himse!f,' 2 Cor. v. 19; whom God buried not,
as he did Moses, but raised him from the
dead, that he saw no corruption. Of him
Moses wrote, and 'to him give all the prophets
witness, that through his name, whosoever
believeth in him shall receive remission of
sins,' Acts X. 40, 43. 'And by him, all that
believe are justified from all things, from
which we could not be justified by the law
of Moses,' Acts xiii. 19. ' This is the true
God and eternal life,' 1 John v. 20. To him
be honour, and glory, and praise, throughout
all generations; and ' let all the earth be filled
with his glory. Amen, and Amen.'
BOOK OF PSALMS, OR HYMNS.
PSALM I.
1 . The happiness of the godly, whose conversation is described, and
their prosperity like a fruitful tree. 4. The contrary course of the
wicked, for which they and their way do perish.
' O BLESSED is the man that doth not walk in the counsel of tlie
wicked, nor stand in the way of sinners, nor sit in the seat of tlie
The book of Psalms,] So our Lord him-
self entitleth it, Luke XX. 42, but the Hebs.
title, Tehillim, si^iifieth hymns or praises.
According to the Gr., it is called the Psal-
ter.
Veb. 1.— O blessed,] Or, O happy, or
well/ares the man. A joyful acclamation
for the man's welfare and felicity, as going
right forivaid, and so having good success,
contiary hereunto is woe, or alas, Eccl. x.
16, 17; Luke vi. 20, 24. This word ashrei
in the Heb., is always applied to men, and so
differeth from another word, baruc, blessed;
which is ascribed both to God and men, Ps.
cxv. 15, 18, the contrary whereto is cursed.
Vs. xxxvii. 22. Doth not walk,] Or,
hath not walked. But the time past and
time to come, are in the Heb. often used for
to express continued actions. Walking signi-
fieth one's conversation, both touching faith
and works, Ps. cxix. 1 ; Gen. v. 24, compared
with Heb. xi. 5, 6 ; 2 Pet. ii. 10; Jude 11.
To '■ walk in the counsel ' of any, is either to
do as they advise and suggest, as did Aha-
ziah, 2 Chron. xxii. 3 — 5, or by imitation to
do like others before, as did Israel, Mic. vi.
16. But in every respect the ' counsel of
the wicked should be far from us,' Job xxi.
16; xxii. 18. Wicked,] That is, ungodly :
so our English word meaneth, being made of
the old Danish wgudelig : or we may call
them according to the original, * restless, tur-
bulent, unjust, ungracious.' The Heb.
rashangh, signifieth restlessness, and is op-
posed to quietness, Job xxxiv. 29. Such
men are without peace in themselves and
seek to disturb and molest others, Prov. iv.
16, likened therefore to the raging sea, Is.
xlvii. 20, 21. And because for their evil
deeds they are often brought forth to judg-
ment and condemned; therefore is this name
given to condemned persons, Ps. cix. 7; Job
xxvii. 7. And as to make just or justify, is
to acquit or absolve in judgment, Ps. Ixxxii.
.3, so to make or pronounce wicked, is to con-
demn, Ps. xxxvii. 33; xciv. 21: Deut.
XXV. 1. Vf AY, '\Trac}! ov trode. This word
also signifieth any religion, doctrine, man-
ners, actions, administration, or course of life,
Ps. V. 9; XXV. 4;lxxxvi. II; Acts xviii 25,
26; xxii. 4; 2 Pet. ii. 2, 15,21. Sinners,]
Or, misdoers, erroneous, enormous. Though
there is no man just on earth, that doth good,
and sinneth not, Eccl. vii. 22, yet such are
usually called sinners, as be given to vice,
and have the course of their life evil. Gen.
xiii. 13; 1 Sam. xv. 18; Ps. xxvi. 9 ; civ.
36 : Matt. xxvi. 45 ; Luke vii. 37; John ix.
16, 31. In this respect they that are born of
God, are said ' not to sin,' 1 John iii. 9; and
Solomon opposeth the sinner to the good man,
Eccl. ix. 2. See the note on Ps. iv. 5. Not
sit in the seat,] Or, and hath not sitten,
To sit, is to abide, continue, dwell, Ps. ii. 4;
ci. 6, 7; cxxxii. 14, or to company, and have
familiarity with any, Ps. xxvi. 4, 5. And
the original moshab here Englished seat, is
diversely used, as, for a seat or chair to sit on,
1 Sam. XX. 25; Job xxix. 7, which noteth
authority; sometimes an habitation or dwell-
ing, Ps. cvii. 4, 7; cxxxii. 13; sometimes
an assize, session, or assembly, Ps. cvii. 32.
And so it may be here taken foj- the 'assem.
PSALM I.
409
scornful. ^ But hath his delight in the law of Jeliovali, and in his
law doth he meditate day and night. ^ And he shall be as a tree
planted by brooks of waters, which shall give his fruit in his time,
and his leaf shall not fade, and whatsoever he shall do shall prosper.
^ Not so tlie wicked j but as the chaff whicli the wind driveth
away. ^ Therefore the wicked shall not stand up in judgment, and
sinners in the assembly of the just. * For Jehovali knoweth the
way of the just, and the way of the wicked shall perish.
bly of the scornfiil,' and tlieir society as the
Chald. version explaiiieth it. The scorn-
ful.] Proud rhetorical mockers, losels. The
word importeth pride, as the Lord scorneth
the scorners, Prov. iii. 34; that is, resisteth
the proud, Jam. iv. 6; 1 Pet. v. 5. It im-
plieth also eloquence, often used in mockery,
Job xvi. 20. The Gr. translateth them pes-
tilent, they are of the worst sort of sinners,
which admit of no reproof: therefore it is
said, ' Rebuke not a scorner, lest he hate
thee,' Prov. ix. 7, 8.
Ver. 2. — Hath his delight,] Or, his
pleasure is. Law,] Or, doctrine. See the
notes on Ps. xix. 8. Jehovah,] Or, the
Lord, as the Gr. and tlie New Testament
usually expresseth it. The opening of this
name, see on Ps. Ixxxiii. 19; Gen. ii. 4.
Doth meditate,] Or, shall meditate, that
is, usually meditateth. This word importeth
study and exercise of the mind, which often
bursteth out into voice. It is used for mus-
ing in the mind or heart, Prov, xxiv. 2 ; Is.
xxxiii. IS; for muttering with the mouth,
that which the heart mindeth, Ps. ii. I ;
xxxvii. 30; Prov. viii. 2; Is. lix. 3; but
with a low imperfect voice, Is. viii. 19.
Day and night,] Or, hy day and by night,
that is continually.
Ver. 3. — Brooks,] Or, becks, riverets ;
in Heb. called plagim, that is, divisions or
partitions, being little streams derived either
from a great river, as Ps. xlvi. 5, or from a
well or fountain, as Prov. v. 16, or from any
other head, Job xxix. 6. In hot countries
they used to plant gardens near well-springs
of water, from which the husbandman de-
riveth many little becks or riverets, to run
on the roots of the trees set in a row, whereby
they are moistened and made fruitful. See
Ezek. xxxi. 3, 4; Eccl.ii.6. According to
this, Christ is called the ' fountain of the gar-
dens,' that is, of the churches, Song iv. 15.
Also in Jer. xvii. 8, the godly man is lik-
ened to a tree planted hy water, which thrust-
eth out his roots by the river, and feeleth not
'Then the heat cometh, and careth not for
the year of drought, nor ceaseth from making
(or yielding) fruit. In his time,] That is,
in due time, or season: so Ps. civ. 27: cxlv.
15: Lev. xxvi. 4. The Chald. translateth,
" whose fruit is ripe in his time," What-
soever he shall do,] Or, all that it shall
make, or yield, meaning the tree, the resem-
blance of the man. For a tree is said to
make fruit, when it beareth or yieldeth it,
Jer. xvii. 8. So in Matt. iii. 8, 10, where
men are trees, and their works fruits, which
they make, or yield. Shall prosper,] Or,
thrive, and so be of good use. And this is in
a tree, when the fruit is for meat, and the
leaf for medichie; as Ezek. xlvii. 12. ' The
just man's fruit,' is the fruit ' of the tree of
life,' Prov. xi. 30. So the Chald., in the
Masorite's bible, called this tree here spoken
of " the tree of life."
Ver. 4.. — Driveth it away,] Or, tosseth
away; therefore the Chald. for ' wind,' trans-
lateth whirl-wind, or tempest; and in Job
xxi. 18, it is said, such are ' as chafl", that the
tempest stealeth away." Compare also Ps.
XXXV. 5; Hos. xiii. 3. The word a7 is added
for vehemency sake, and may be omitted in
our English, as it is sometimes in the Heb.,
2 Chron. xxviii. 3, compared with 2 Kings
xvi. 3, yet such manner of speeches the Gr.
also in theNew Testament used. Rev. vii.2,9.
Ver. 3. — Stand up,] Or, rise up, coisist,
stand-sure, opposed to bending, or falling
down, Ps. xviii. 39 ; xx. 9. ' God is he
that riseth up to judgment,' Ps. Ixxvi. 10,
and men do stand or fall therein, when they
are justified or condemned. See Matt. xii.
41; Rev. vi. 16. So the Chald., in the Ma-
sorite's bible, expoundeth it, they " shall not
be justified in the great day of judgment.
And sinners,] To wit, shall not stand up.
The formal denial not, is again to be under-
stood as in Ps. ix. 19.
Ver. 6. — Knoweth,] Or, acknowledgeth.
This word also importeth regard and care of;
as the just man knoweth; that is, regardeth his
beast's life, Prov. xii. 10; so Job ix. 21; 1
Thes. v. 12. Also to approve, or allow, as Ps.
X. 1,4; Rom. vii. 15; 1 John iii. 2. And as
God's knowledge of them implieth their elec-
tion, 2 Tim. ii. 19, so his not knowing of the
wicked, implieth their rejection. Matt. xxv.
12; vii. 23. Shall perish,] Or, be done
airny, decay, be lost. To this way of tlie
F
410
P S A L M S.
wicked, whicli perisheth, is opposed the good
way, which is everlasting; wherein David
desired God to lead him,
21.
Psal. cxxxix
PSALM II.
I . David prophesieth of the rage of Jews and Gentiles against Christ.
4. God's wrath against them for it. 6. Christ is established King, 7.
declared to he the Son of God, 8. heir and ruler of the world. 10.
Kings are exhorted to submit unto him.
' Why do the heathen tumultuously rage, and the people medi-
tate vanity ? ^ The kings of the earth set tliemselves, and the
princes do plot together against Jehovah, and against his Christ.
Veb. 1.— Why,] Or, for what? David
was the writer of this psalm, (as the Gr.
prefixeth this title, "A psalm of David:")
and he beginneth with marvelling at the rage
and folly of the Jews and Gentiles, io perse-
cuting Christ and his church, Acts iv. 25,
&c. And as David himself was a figure of
Christ in his kingdom, and a father of him
according to the flesh: so suffered he the like
opposition at the hands of his own people,
and of the nations round about him, 2 Sam.
ii. 10; iii. 1; v. 17; x. 6, 1, &c. Tomul-
T0OUSLY RAGE,] Or, hurtk together, cotivene
with rage and uproar mutinously. This
word is also used in Daniel's case, Dan. vi.
6, li, and after in Ps. Ixiv. 3. The Gr.
ephruaxan, wherel)y the Holy Spirit trans-
lateth it, Acts iv. 25, denoteth rage, pride,
and fierceness, as of horses that neigh and
rush into the battle. Peoples,] Ornations:
under these names are comprehended the
Jews with the Gentiles, Acts iv. 27, 2S.
Meditate vanity,] Mutter a vain or emp-
ty thing, which shall have no effect. And
here the Heb. changeth the time (as it doth
very often otherwheie) will meditate, noting
by such phrase a continuance of the action,
as they that did still or usually meditate vain
things. But the Holy Spiiit in Acts iv. 25,
keepeth like time here as before: whose ex-
ample I follow, according to the propriety of
our tongue. So after in this psalm and many
others. The Heb. text itself sometimes doth
the like, as Is. xxxvii. 33, compared with 2
Kings xix. 33. See the notes on Ps. xviii.
7.
Vkr. 2. — Set themselves,] Or present
themselves, will stand up, noting a settled
purpose in the heart, with a standing up in
person to eflijct the same, 1 Chron. xi. 14.
Pkinces,] Rulers, or privy counsellors,
subtle, prudent, and employed in making de-
crees, Prov. viii. 15, next therefore in place
to kings, and joined with them, as here, so
in Judg. V. 3; Hab. i. 10; Prov. xxxi. 4.
Plot,] Conspire, or, are founded, that is,
have their foundation, plot, or ground-work
laid, as Exod. ix. IS; Is. xliv. 28, and this
by assembling and consulting, and is there-
fore interpreted, ' gathered together,' Acts iv.
26. So the Chald. translateth it, " consoci-
ate (or joined together) to rebel before the
Lord, and to fight against his Anointed."
Christ,] Or Anointed, in Heb., Mashiach or
Messias, which word, though it be general
for the ancient kings, and priests, and pro-
phets that were anointed with oil, Ps. Ixxxix.
21; cv. 15; Is. xlv. I; Num. iii. 3; 1
Kings xix. 16,) yet is it principally the name
of the Son of God, our Saviour, Dan. ix. 25;
26, who was known in Israel by the name
Messias, John i. 41; iv. 25; and among
Greeks by the name Christ; of whom we
that believe in his name, are also called
Christians, Acts xi. 26, because we have
an 'anointing from him that is holy,' 1 John
ii. 20, 27, himself being first anointed with
the Spirit, and with the oil of gladness above
his fellows, Luke iv. 18; Ps. xlv. 8. Of
him is this Psalm interpreted by his apostles,
saying; ' Of a truth. Lord, against thy holy
child Jesus, whom thou anointedst, gathered
were both Herod and Pontius Pilate, with
the nations and people of Israel, to do what-
soever thy hand and thy counsel had forede-
termined to be done,' Acts iv. 27, 28.
Ver. 3. — Their bands,] These were
signs of subjection, Jer. xxvii. 2, 3, 6, 7.
And thus the kings and nations speak, re-
fusing to serve Christ, though his yoke be
easy, Matt. xi. 29, 30; Jer. v. 5. The
Heb. phrase mo, importeth their bands and
his : speaking of the Father and the Son
jointly, and of the Son in special : but ' he
PSALM II.
411
^ Let us break their bands, and cast their cords from us. * He that
sitteth in the lieavens laugheth, the Lord mocketh at them. '' Then
will he speak unto them in his anger, and in his wrath he will sud-
denly trouble them. ® And I have anointed my king upon Zion,
that hoiioureth not the Son, honoureth not the
Father which sent him,' John v. 23. So in
the verse following, ' tlie Lord mocketh at
them and at him;' meaning them all jointly,
and each severally. The like manner of
speech see in Is. liii. 8; xliv. 15; Lam. iv.
10; Ps. V. 12; xi. 7; xlix. 14; lix. 9;
Job xxii. 19; Exod. xv. 15; Deut. xxxii.
23, 32. 35, 37. Cords,] Or ropes, thick
twisted bands : signs also of subjection and
restraint, Job xxxix. 15; Ezek. iv. 8, and
sometimes of love, Hos. xi. 4.
Ver. 4. — The Lord,] In Heb. Adonai ;
which in this form is the peculiar title of
God; having the form plural, and vowels of
Jehovah, mystically signifying ' my stays,' or
'my sustainers, my pillars.' And where in
one place Adonai is used, another speaking of
the same thing hath sometimes Jehovah.
See Ps. Ivii. 10, with Ps, cviii. 4. It com-
eth of Mdex\, a base or pillar which sustain-
etii anything. The Chald. translateth it,
" the Word of the Lord," that is, the title of
Christ, John i. 1; Rev. xix. 13. Our Eng-
lish word Lord hath much like force, being
contracted of the old Saxon Laford, or Hlaf-
ford, which cometh of Laef, to " sustain, re-
fresh, cherish." Mocketh,] Tnil mock, de-
ride. This implieth both their folly, their
punishment for it, and how God will leave
them helpless in their misery, Ps. lix. 9 ;
Prov. xxvi. 23. It is spoken of God, after
the manner of men, that he ' laugheth,
mocketh, is angry,' and the like, not that he
liath such passions as men, but because he
doth such things as men use to do when they
are moved with such passions: and as the
Hebrew doctors say, " The law speaketh
(of God) according to the language of the
sons of Adam. See the annots. on Gen. vi.
C.
Ver. 5. — Anger,] Ire, outward in the
face, gravie, grimness oy fierceness of coun-
tenance. The original aph signifieth both
the nose by which one breatheth, Ps. cxv. 6,
and ' anger which appeareth in the snuffing
or breathing of the nose; as Saul is said to
breath out threatenings and slaughter,' Acts
ix. 1. The circumstances of the text will
show which of the two is meant: though
sometimes it is doubtful, as Ps. cxxxviii. 7.
Wrath,] Fervent ire, inflamed displeasure.
This word Charon, noteth ' burning or in-
flammation ' of cholcr, sometimes of grief.
Gen. iv. 5; Jer. iv. 10; sometimes of other
affections, Neh. iii. 20. Suddenly trouble,]
Or vex. appal, fright, make them to start. It
noteth hastiness of fear and trouble: opposed
to firm steadiness.
Ver. 6. — And I,] The word And is here
a sign of indignation stirred, as was in the
aposMe, when he said, ' And sittest thou to
judge me,' &c. Acts xxiii. 3, or and may
here be put for but, as in Gen. xlii. 10; Is. x.
20, and often elsewhere. Have anointed,] Or
poured out, that is, ordained, authorised : by
pouring out the oil of the Spirit, the oil of
gladness, as is noted on ver. 2. Of this
word Nasac, that signifieth to shed or pour
out, Nasicke is used for a governor, or one in
authority, Ps. Ixxxiii. 12 ; Josh. xiii. 21 ;
Mic. V. 5; Dan. xi. 8. Accordingly, the
wisdom of God saith, Prov. viii. 23, ' I was
anointed (or authorised from everlasting.*)
In David Christ's figure, this was outwardly
performed, when he was anointed king, with
oil, 1 Sam. xvi. 1, 13, and 2 Sam. ii. 4; v.
3. Upon Zion,J Or, over Tsijon, the name
of an high mountain in Jerusalem, en top
whereof was a strong fort, which the Jebu-
sites kept by force from Israel, till David's
days, Josh. xv. 63 ; 2 Sam. v. G, 7; but he
took it from them, fortified it, and called it
David's city, 1 Chron. xi. 4, 5, 7. Near
unto this was mount Morijah, whereon Solo-
mon built the temple, 2 Chron. iii. 1. Here-
upon Jerusalem was called the ' holy city,'
Neh. xi. 1; Is. Iii. 1; xlviii. 2; Matt. iv.
5, with Luke iv. 9, and Zion is named the
Lord's ' holy mountain,' Joel iii. 17, which
he loved, Ps. Ixxviii. 68, from which the law
should come forth, Is. ii. 3, and where he
would dwell for ever, Ps. cxxxii. 13, 14.
Therefore was it a figure of Christ's church,
Heb. xii. 22; Rev. xiv. 1; Is. Ix. 14.
Mountain of my holiness,] Or my mount
of holiness, that is, my holy mount, as the
Gr. turueth it. So the " temple of God's
holiness," Ps. Ixxix. 1, and ' people of his
holiness,' Is. Ixiii. 18. And in speech to
Daniel, Jerusalem is called, ' the city of his
holiness,' that is, 'his holy city,' by him so
esteemed and regarded, Dan. ix. '24. Such
Heb. phrases, because they are more forcible,
the apostle often used in Gr. to inure the
Gentiles with them: as Christ is called the
Son of God's love, that is, his beloved Son,
Col. i. 13, our Lord Jesus Christ of glory,
that is, our glorious Lord, James ii. 1, and
mary the like.
412
PSALMS.
the mountain of my holiness. ' I will tell the decree ; Jehovah
said unto me, thou art my son ; I this day begat thee. ^ Ask of
me and I will give tlie heathen for thine inheritance, and the ends
of the eartli for thy firm possession. " Thou shalt roughly rule
tliem with a rod of iron, as the vessel of a potter tliou shalt scat-
ter them in pieces. " And now, O ye kings, be prudent, be nur-
tured ye judges of the earth. " Serve ye Jehovah with fear, and
Ver. 7. — I WILL TELL,] Telling is often
used lor preaching, declaring, showing, as
Ps. xxii. 23, with Heb. ii. 12; Exod. ix. 16,
with Rom. ix. 17. So hereby Christ iiotelh
his prophetical office. The decree,] Here
the Heb. el seemeth to be used for eth: as el
haderech, 2 Chron. vi. 27, is tiie same that
eth haderech, 1 Kings viii. 36, we may also
read it thus, 'I will tell of the decree;' el
being many times used for of, as Gen. xx. 2;
Job xliii. 27; 2 Kings xix. 32; Jer. li. 60.
So the Gr. pros (answering to the Heb. el)
is used for of, or concerning, Heb. i. 7; iv.
13. Decree,] prescript, law or statute:
the Gr. translateth it, " the ordinance of the
Lord;" the Chald., '• the covenant of God."
The Heb. Chock usually denoteth the rules,
decrees, and ordinances about God's worship,
as the decree of the passover, Exod. xii.
24, 43; the decree of dressing the lamps,
Exod. xxvii. 21; of the priest's office and
garments, Exod. xxix. 9 ; of their washing,
Exod. XXX. 21 ; of the sacrifices, Lev. iii. 17;
vi. IS, 22; and many other things about
God's service. So may it here be taken, that
Christ ' preacheth the decree or rule ' of his
calling to the office of priesthood, as the apos-
tle gathereth from this place, Heb. v. 5, or
of serving God, fulfilled of us by faith and
obedience to his gospel, when these legal or-
dinances had an end, John iv. 21, &c. Thod
ART MY SON,] Though holy men be called
the sons of God, Deut. xiv. 1; 1 John iii.
1, and likewise angels. Job i. 6 ; xxxviii. 7,
yet is this title natural and peculiar to our
Lord Jesus, the only begotten of the Father ;
whereupon the apostle saith, ' to which of the
angels said he this at any time?' Heb. i. 5.
The word art is supplied by the apostle, in
Acts xiii. 33; the like is sometimes in the
Heb. text itself; as, ' True was the word,' 1
Kings xviii. 6, which in 2 Chron. ix. 5, is,
' True the word:' so, 'Thou leading out,' 1
Chron. xi. 2, 'Thou wast leading out,' 2
Sam. V. 2. Also in the Gr. of the New
Testament, * Summer near,' Matt. xxiv. 32;
* Summer is near,' Luke xxi. 30. I, this
DAY,] Or, to day begat thee. The word this
is often omitted in the Heb.; as Deut. iv. 4,
8, 39; V. 1, 3; xxvi. 17, 18, and often is
expressed, as Deut. ii. 25,30; iv. 20; xxvi.
16 ; xxvii. 9. Of this point thus speaketh j
the apostle: ' Touching the piomise made to I
the fathers, God hath fulfilled it unto us their |
children, in that he raised up Jesus, as it is !
written in the second psalm, 'Thou art my \
son, I this day begat thee,' Acts xiii. 32, I
33. See also Rom. i. 4, and Heb. v. 5,
where Christ's calling to be our high priest,
is from hence proved.
Ver. 8.— For thine inheritance,] Or,
to be thine inheritance. This noteth the ]
subjection of the nations to the Son of God; |
as the like manner of speech importeth, Is.
xiv. 2; Zeph. ii. 9; Lev. xxv. 46. Here-
upon Christ is called heir, that is, ' Lord 'of |
all,' Heb. i. 2. See Ps. Ixxxii. S; Jer.xlix. ,
2. For thy firm possession,] Or, to be \
thy tenement, to have and to hold. It Im-
plieth Christ's government of the world; and \
so the Chald. expoundeth it, " the dominion
of the ends of the earth for thy possession."
The word for, or some such like, is here to
be understood, and sometimes the Heb. ex-
presseth it: as " the house," 1 Kings vii. 51,
instead of, 'for the house,' 2 Chron. v. 1,
' servants,' 1 Chron. xviii. 6, instead of
'for servants;' 2 Sam. viii. 6, and sundry the
like.
Ver. 9. — Roughly rule them,] Or,
bruise, crush them. The word signifieth to i
entreat evil, or rigorously : and this is meant of
Christ's enemies. Potter.] Or former of
the clay: this signifieth their 'utter destruc- ;
tion;' for a potter's vessel broken cannot be ;
made whole again, Jer. ix. 11; Is. xxx. 14. \
So in Dan. ii. 44, it is prophesied, that j
Christ's kingdom should ' break in pieces and
consume all those kingdoms, and it shall stand \
for ever.' i
Ver. 10. — Be prudent,] Be skilful, or, |
behave yourselves skilfully, prudently, wisely. '
Be nurtured,] Or, restrained, chastised,
disciplined: and so the Chald. translateth,
" receive chastisement ye governors," (the
Gr. saith, "all ye judges") of the earth. ,
Ver. 11.— Be glad,] This word signi- '
fieth open and inanifest joy, exultation, or
outward glee. ' Gladness and trembling are ;
here joined together, as fear and joy,' Matt. '
xxviii. 8. The Gr. showeth in whom this I
gladness should be, saying, "show gladness
PSALM III.
413
be glad with trembling. '^ Kiss ye the son lest he be angry, and ye
perisli in the way, when his anger shall burn suddenly; O blessed
are all tJiat hope for safety in him.
unto him;" the Chald. translateth, "pray
with trembling."
Ver. 12. — Kiss the son,] Kissing was
used in sign of love and of obedience. Gen.
xli. 40; 1 Sam. X. 1; it was used also in
religious and divine worship, 1 Kings xix.
IS; Hos. xiii. 2; Job xxxi. 27. All these
are due to Christ:- but Judas 'betrayed the
Son of man with a kiss,' Luke xxii. 48.
The Gr. translateth, " Receive nurture (or
instruction,") and the Chald., "receive doc-
trine;" both are implied in kissing of the
Son, Prov. xxiv. 26. Perish in the w.w.]
Or, from, the way. To perish or be lost in
the way, importeth sudden destruction, while
they are doing their actions: to perish from
the way, is to wander or lose the right way,
and not know whither to go. So Deut.
xxxii. 28, ' perishing in (or from) counsels,
is to be void of counsel,' not knowing what
to deliberate. The Chald. translateth it,
"and ye lose way;" the Gr., and "and ye
perish from the just way." When his anger
SH.\LL,] Ov for his anger trill burn j or, his
angry countenance. Suddenly,] Or very
soon, or a ?'ery little : this manner of speech
sometimes meaneth a ' short time, speedily,'
Ps. Ixxxi. 15; Is. xxvi. 20; 2 Chron. xii.
7, sometimes ' a little deal,' as Is. i. 9. The
Gr. here turneth it, " soon or suddenly."
See also Ps, viii. 6. That hope for
SAFETY,] Or, <that shroud, that rely confi-
dently, that betake themselves for refuge and
safety unto him. For, he is made the author
of eternal salvation to all that obey him.'
Heb. V. 9.
PSALM IIL
1. David in Absalom^ s rebellion complaineth to God of his many ene-
mies: 4. Comforteth himself in God's protection: 6. Tesiifieth his se-
curity therein. 8. Prayeth for full deliverance, 9- and a blessing upon
God's people.
' A psalm of David when he fled from the face of Absalom his
Ver. I. — A Psalm,] Called in Hebrew
Mizmor, which hath the sigr\ification of
pruning or cutting off superfluous twigs, and
is applied to songs made of short sentences or
verses ; where many superfluous words are
cut away. There be three kinds of songs
mentioned in this book; 1. Mizmor, in Gr.
psalmos, a psalm : 2. Tehillah, in Gr. hym-
nos a hymn or praise: 3. and Shir, in Greek
Ode, a.so?ig or lay. All these three the apos-
tle mentioneth together, where he willeth us
to speak to ourselves with ' psalms, and
hymns, and spiritual songs,' Eph. v. 19. Of
David,] Or to David : and so after in this
book usually. But the Heb. speech useth
these inditlerently; as ' Jasderoth,' 2 Kings
xi. 15, and ' hasderoth,' 2 Chron. xxiii. 14,
' lammaghnaloth and hammaghnaloth,' Ps.
cxx. 1 ; cxxi. 1. So the sword ' of Jehovah,'
Jer. xlvii. 6, the prophet ' of Jehovah,' 1
Kings xxii. 7; 2 Kings iii. 11, and many the
like. So in the Gr., " disciples to thee,"
Mark ii. 18, and 'disciples of thee,' Matt.
ix. 14, are one and the same. From the
face,] Or, presence, or for fear of : So the
woman fled ' from the face of the serpent.'
Rev. xii. 14. Of David's flight it is thus
written ; ' Then David said to all his ser-
vants that were with him in Jerusalem,
Rise up and let us flee, for we shall not es-
cape else from the face of Absalom; make
speed to depart, lest he come suddenly and
take us, and bring evil upon us, and smite the
city with the edge of the sword. So the king
departed, and all his household after him,' 2
Sam. XV. 14, 16. His son,] David having
sinned in defiling Bathsheba, and killing her
husband Uriah, 2 Sam. xi. was threatened
therefore of God, that he would raise up evil
against him, out of his own house, 2 Sam.
xii. 11, which was fulfilled in this rebellion
of Absalom.
414
PSALMS.
2 Jehovah, how many are my distresses ? many tliat rise up
against me. ^ Many, saying of my soul, There is no salvation for
him in God, Selah. * But thou Jehovah art a shield about me, my
glory, and the lifter up of my head. ^ /^fWi my voice I called unto
Jehovah, and he answered me from the mountain of his holiness,
Selah. ® I lay down and slept, I waked up, for Jehovah sustained
me. ' 1 will not fear for ten thousands of people, which round
about do set against me. * Rise up, Jehovah, save me, O my God ;
for thou hast smitten all mine enemies on the cheek bone : thou
hast broken the teeth of the wicked. ^ To Jehovah the salvation :
upon thy people thy blessing, Selah.
Ver. 2. — How MANY ARE,] how multi-
plied are. For, ' the conspiracy was great,
and the people multipled still with Absalom,'
2 Sam. XV. 12.
Ver. 3. — Many saying,] Or, how many
do say? Of my soul,] That is, of Trie, of
my life, concerning me ; or, to my soul, and
so the Gr. translateth it. No salvation,]
Or, 110 manner salvation ; no health, help or
deliverance at all. The Heb. hath a letter
more than ordinary, to increase the significa-
tion. The like is in many other places, as Ps.
xliv. 27; xcii. 16; xciv. 17; lxiii.8; cxxv.
3; Job V. 16. God,] Iq Heb. Mlohim,
which is the first name whereby the Creator
of all is called in scripture, Gen. i. 1. See
the annot. there. And it is in the plural
number, to signify the mystery of the trinity
in the unity of the Godhead ; and therefore
is joined commonly with other words of the
singular number, and sometime of the plural,
indifl'erently; as 'iElohim, he went,' 1
Chron. xvii. 21, and ' jElohim, they went,'
2 Sam. vii. 23. See Ps. Iviii. 12. It is
sometimes used (though more seldom) in the
form singular,' ' ^Eloah,' Ps. xviii. 32, &c.
And it maybe derived either from 'El, 'which
signifieth mighty; and so by increase of the word,
the signification is increased, most mighty, or
the Almighty: or from 'Alah,' to adjure; be-
cause of the covenant oath, and execration,
wherewith we are bound unto God ; accord-
ing to that in Deut. xxix. 12, 14, 19 ; Neh.
X. 29; Eccl. viii. 2. This honourable name
is also given to ' angels/ Ps. viii. 6, and to
magistrates, Ps. ixxxi. 1,6, because God hath
communicated with them his word, John x.
24, 25. Selah,] This Heb. word signifieth
elevation, or lifting up, whether of the mind,
to mark, or of the voice to strain it, or of
both. And for the matter, it seemeth to im.
port an asseveration of a thing so to be, and
an admiration thereat. For the manner, it is
a note of singing high, and therefore is used
only in psalms, and songs, and always at the
end of verses, excepting some few places, Ps.
Iv. 20; Ivii. 4 ; Hah. iii. 3, 9, where it is
set in the midst. The Chald. paraphrast, and
some other Hebs. have turned it, " For ever,
our doctors of blessed memory have said, that
e,-<i*iry place where it is written, Netsach, Se-
lah, and Ghned, there is no ceasing (or end)
of that thing," saith R. Menachem, on Lev.
xxv. The Gr. version makes it a musical
notion, Diapsalina.
Ver. 4. — A shield ABonx me,] Or, for
me, that is, a protector, a defender. So Gen.
XV. I; Deut. xxxiii. 29; Ps. Ixxxiv. 12.
Glory,] Or, honour, which in the Heb.
hath the signification of " weightiness or gra-
vity;" which the apostle seemeth to respect,
mentioning the 'eternal weight of glory,' 2
Cor. iv. 17. David here calleth ' God his
glory,' who had advanced him to kingly dig-
nity ; such as our Saviour calleth ' glory,'
Matt. vi. 29. The lifter up,] Or, exalter
of my head, that is, givest me victory,
honour and triumph.' So Ps. xxvii. 6 ; ex.
7.
Ver. 5 He answered,] Or, heard: but
to answer is to certify by some means, that he
heareth; as by help or deliverance from dan-
ger, Ps. xxii. 22; Is. xli. 17, (so ' to answer
by fire,' 1 Kings xviii. 24,) therefore it im-
porteth more than bare ' hearing,' Is. xxx.
16 ; Iviii. 9. The Chald. translateth, " he
received my prayer, from the mountain of
the house of his sanctuary for ever.
Ver. 6. — I lay down, &c.] This speech
denoteth ' safety and security from danger and
dread of evil,' Lev. xxvi. 6; Job xi. 19;
Ps. iv. 9; Ezek. xxxiv. 25; Prov. iii. 24.
Ver. 7. — Do set,] To wit, ' themselves
in league, or in battle array or set their en-
gine.' So Is. xxii. 7.
Vek. 8. — On the cheek-bone,] A sign
also of reproach, as Job xvi. 10.
Ver. 9. — To Jehovah the salvation,]
To wit, is, or belongeth ; or, of Jehovah is
salvation, help, or deliverance. So Prov.
PSALM IV.
415
xxi. 31; Jonah ii. 19. Also Rev. xxvii. 10;
NX. 1. 'The salvation to our God.' Like
speeches are, * Holiness to Jehovah,' Exod.
xxviii. 36. ' To Jehovah the war,' 1 Sam.
xvii. 47. 'To Jehovah the earth,' Ps. xxiv.
1, and many the like. " The Chald. saitli,
" From before the Lord is redemption:" the
Gr. " Of the Lord." Thy blessing,] This
word when it is spoken of God towards man,
(as in this place) signifieth "a plentiful be-
stowing of good things," earthly or heavenly.
Gen. xxiv. 35; Deut. xxviii. 2 — 4; Eph. i.
3; Gal. iii. 8. When it is spoken of men
towards God, it betokeneth ' praise or tlianks-
giving,' by word or deed, Deut. viii. 10; Ps.
ciii. 1, 2; Luke i. 64; ii. 28. And that
which in Matt. xxvi. 26, is called ' blessing,'
in Luke xxii. 19, is called 'thanksgiving,'
When it is spoken of men towards men, it
signifieth sometimes ' salutation,' as Gen.
xlvii. 7; 1 Sam. xiii. 10; sometimes a ' gift,'
or 'benevolence,' as 1 Sam. xxv. 27; 2 Cor.
ix. 5 ; 2 Kings v. 15; sometimes a ' pro-
nouncing (by way of prayer or prophesy) of
good things in the name of God,' as Gen.
xiv. 19, 20 ; Num. vi. 23, 24. In (his
sense, 'the less is blessed of the greater,'
Heb. vii. 7.
PSALM IV.
2. David pray eth to God for audience ; 3. Reproveth his enemies for
opposing him in vain; 5. Exhorteth them to repent and trust in the
Lord. 7. God's favour morejoyeth the heart than all riches: 9. therein
David secureth himself.
1 To the master of the music on Neginoth, a psalm of David.
2 When I call, answer me, O God, of my justice ; in distress
thou hast made room for me : be gracions to me, and hear my
prayer. ^ Sons of men, how long shall my glory he to ignominy ;
VeR. 1. To THE MASTER OF THE MU-
SIC,] Or, To the overseer, to him that excell-
cth : the Chald. translateth it, " to sing."
The original word Menntseach signifieth one
that ' urgeth tile continuance of anything
unto the end, or the going forward with a
work till it be concluded,' 2 Chron. ii. 2, IS ;
xxxiv. 12, 13 ; Ezra iii. 8, 9, and such as in
2 Chron. ii. IS, are called Menatschim,
masters, are in 1 Kings v. 16, called Ro-
dim, rulers. And in music, there were Le-
vitts appointed for several duties, and some
lenatseach, to ply, or to set forward, and be
over the rest, 1 Chron. xv. 21, and these
were such as excelled in the art of singing
and playing on instruments, to whom sundry
psalms are entitled, that by their care and
direction they might be sung excellently unto
the end. There were in Israel some Levites
singers that attended thereunto, and had no
other charge, 1 Chron. ix. 31. On Negin-
OTH,] That is, stringed instruments of viv-
sic, played on with the hand. See the note
on Ps. xxxiii. 3.
Ver. 2. — When I call,] Or, in my
calling; which the Chald. expoundeth, "In
the time of my prayer, receive thou it of me."
God of my justice,] That is, my just God,
author of my justice, and avenger of my
Just cause. In distress,] Or in straitness,
thou hast zeidened or enlarged for me.
Prayer,] Appeal, interpellation or interces-
sion, whereby we refer the cause of ourselves
or others to the judgment of God, calling
upon him, appealing to him for right, praying
against condemnation, or the like. For the
Heb. word Tephillah rometh of Pillel to
'judge or determine' causes for which ap-
peals are made, 1 Sam. ii. 25, and Pelilim,
are 'judges or arbiters,' Exod. xxi. 22,
whereupon to ' pray,' is in Heb , hithpallel,
as it were " to appeal or present himself and
his cause unto the judge, or to judge one's
self."
Ver. 3. — Sons of men,] Hereby is
meant, great men, the Heb. being Ish ; which
is the name of ' man, in respect of hispower
and dignity,' as appeareth after in Ps. xlix.
3. Shall my glory be to ignomlny,] Or,
will ye turn my hononr to dtfamation, slander
and calumny- God had promised David the
honour of the kingdom, which Saul with his
nobles sought to defame and calumniate, and
so turn it to shame and reproach. Will ye
seek a lie ?] Or, ye seek a lie, or deceivable
falsehood ; ye seek that which shall not come
416
P S A L M S.
will ye love vanity ? will ye seek a lie, Selali ? ^ But know ye
that Jehovah liath marvellously separated a gracious saint to him :
Jehovah will hear when I call unto him. * Be stirred and sin not,
say in your heart upon your bed and be still, Selah. ^ Sacrifice ye
the sacrifices of justice, and trust unto Jehovah. ' Many do say.
Who will cause us to see good ? lift thou up over us the light of
to pass. The Heb. Cazab (here used) is such
a lie as deceiveth men's expectation, Job xl.
28; Ps. Ixxxix. 36; Is. Iviii. 11 ; 2 Kings
iv. 16.
Ver. 4 — Marvellously separated,]
Or selected in ivondroiis sort, exempted as
with some sign of excellency, culled out. So
God ' marvellously severed ' the Israelites
from the Egyptians, Exod. viii. 22; ix. 4;
xi. 7. See also Ps. xvii. 7 ; Exod. xxxiii.
16. A GRACions SAINT,] Or pious, holy
mrrciful one, meaning himself. Tlie Heb.
Chasid, (which the New Testament in Gr.
calleth hosios, that is, " pious or holy," Acts
xiii. 35,) signifieth one that hath obtained
' mercy, goodness, piety, grace and benignity
from the Lord, and is again (after God's ex-
ample) pious, kind, gracious, and merciful to
others,' Neh. xiii. 14. See Ps. cxxxvi. 1.
To HIM,] That is, his gracious saint, as the
Gr. explaineth it ; or referring it to the for-
mer, " he hath separated to himself a gracious
man."
Ver. 5. — Bestirred,] Or Be commoved,
which may be understood. Be angry, be
grieved, or tremble : and the Chald. addetb
" for him," meaning God. The original word
Ragaz noteth any ' stirring or moving,' Job
ix. C; as to be ' moved or tremble with fear,'
Ps. xviii. 8 ; Dent. ii. 25 ; Is. xiv. 9; ' to
be moved with grief,' 2 Sam. xviii. 33; to
' be stirred with anger,' Prov. xxix. 9 , 2
Kings xix. 27, 28; Ezek. xvi. 43. This
latter the Gr. here foUoweth, saying, " Be
angry, and sin not," and the apostle hath the
same words, Eph. iv. 26. Sin not,] Or
misdo not. This word signifieth to miss ol
the way or mark: as in Jiidg. xx. 16, men
could sling stones at an hair's breadth and
' not sin,' that is, 'not miss:' and Prov. xix.
2, he that is hasty with his foot ' sinneth,' that
is, 'misseth or swerveth.' In religion God's
law is our way and mark, from which when
we swerve we sin. Therefore sin is defined
to be transgression of law, or unlawfulness,
1 John iii. 4. Say in your heart,] That
is, mind seriously what you do, and what the
end will be ; Consider with yourselves. The
like phrase is in Ps. xiv. I; xxxv. 25; Matt.
xxiv. 48; Rom. x. 6; Rev. xviii. 7. Be
STILL,] Or silent, stay, pause; as 1 Sam.
xiv. 9; Josh. x. 12, 13. By this word is
often meant in scripture a modest quietness
of the mind, the troubled affections being al-
layed. See Ps. cxxxi. 2; xxxvii. 7; Ixii. 2;
Lam. iii. 26. The Chald. paraphraseth thus ;
"Say your request with your mouth, and
your petition with your heart, and pray upon
your bed, and remember the day of death for
ever."
Ver. 6 Sacrifice,] The word signifieth
killing or slaughtering ; as beasts were killed
for offerings to God, figuring man's mortifi-
cation, or dying to sin, Ps. li. 19. Sacrifi-
ces OF JUSTICE,] Such Moses speaketh of,
Deut. xxxiii. 19, and David afterward, Ps.
li. 21, meaning sacrifices just and right,
and in faith, according to the intendment of
God's law: contrary to those which the pro-
phet reproveth, Mai. i. 14. So 'sacrifices of
triumph or joy,' Ps. xxvii. 6, are 'joyful sa-
crifices offered with gladness.' And the way
of justice. Matt. xxi. 32, for' a just or right
way.' The Chald. giveth this sense, "Sub-
due your lusts, and it shall be counted unto
you as a sacrifice of justice. Trust,] Or ' be
confident, have stedfast hope, secuie and firm
confidence;' and it is opposed to 'feebleness of
mind, fear and doubt,' Is. xii. 2; Prov.
xxviii. 1.
Ver. 7. — Many do say,] Heb. are say-
ing : wliich may be turned, do say, as in
Matt. xxii. 23, ' hoi legontes, saying,' is in
Mark xii. 18, ' hoitines legousi, which say.'
Who WILL CAUSE us to see,] That is, to
enjoy, or have the fruition of good, Ps. 1.
23. And this is the form of a wish; as Da-
vid desired and said, ' Wlio will give me
drink of the water,' &c. 1 Chron. xi. 17, and
* who will give me wings as a dove,' Ps. Iv.
7, and many the like. The light of thy
FACE,] That is, thy lightsome cheerful face
or looks, meaning God's favour, grace, and
the blessings of knowledge comfort, joy, &c.
that flow therefrom. This is in Christ, who
is both the ' light and the face or presence of
God,' Luke ii. 32; Exod. xxxiii. 14; and the
' angel of his face,' Is. Ixiii. 9. According
to this phrase Solomon saith, ' In the light of
the king's face is life, and his favour is as a
cloud of the latter rain,' Prov. xvi. 15.
See also Ps. xliv. 4; xxxi. 17, 21; Ixvii. 2;
Job xxix. 3.
Ver. 8 — Hast given joy,] Or shalt
PSALM V.
417
thy face Jehovah. * Tliou hast given joy in my heart, more than
of the time when their corn and their new wine were multiplied.
^ In peace together will I lie down and sleep, for thou Jehovah
alone wilt seat me in confidence.
give or put joy : so giving is used for put-
/m^, oftentimes, Ps. viii. 2 ; xl. 4; xxxiii. 7;
Ixix. 12; Ixxxix. 20; xxxix. 6; cxix. 110.
More than of the time,] Or from of the
time. An Heb. phrase, where the sign of
comparison is Avanting; as Gen. xxxviii. 26;
Ps. xix. 1 1 ; cxxx. 6. The like is also in
the Gr. tongue; as Luke xv. 7; xviii. 4. And
of joy in harvest, when com is increased : see
Is. ix. 3; Joel i. 11, 12.
V^ER. 9. — Together,] That is, / will lie
down and sleep both together, not being
disquieted with fear or care: see Ps. iii. 6,
or ' together, I and others with me:' or, 'I
myself wholly and alone.' See the note on
Ps. xxxiii. 15. Alone,] The Heb. phrase
is, in lonedome, or in solitariness, and may
be referred (by the distinction) to the Lord,
who alone seateth his in safety: as Dent.
xxxii. 12, or to that which foUoweth, 'Thou
wilt seat me alone in safety.' Herein look-
ing to Moses' blessing, Dent, xxxiii. 28,
where Israel dwelleth 'safely alone:' and so
in Num. xxiii. 9 ; Jer. xlix. 41. Thus it is
a blessing to be alone from enemies ; other-
wise to be alone from friends, is a note of
affliction; as Ps. cii. 8; Lam. i. 1. Wilt
seat me,] That is, cause me to sit, dwell,
or remain. In confidence,] Or trustful-
ness, with hope: that is, confidently or
trustfully; which by consequence meaneth,
securely, safely. And this was a blessing
promised in the law. Lev. xxvi, 5; Deut.
xii. 10.
PSALM V.
2. David prayeth and professeth his study in prayer. 5. God favour-
eth not the ivicked. 8. David prof esseth his faith, prayeth God to guide
Mm: W. To destroy his enemies, and to preserve the godly.
* To the master of the music on Nechiloth ; a psalm of David.
^ Hear thou my words, Jehovah, understand my meditation. ^At-
tend to the voice of my cry, my king and my God, for unto thee
will I pray. * Jehovah, at morning thou shalt hear my voice, at
morning will I orderly address unto thee, and will look out. * For
thou art not a God delighting wickedness, the evil shall not so-
Vek. 1. — Nechiloth,] These (by the
name) seem to be wind instruments, as flutes,
trumpets, cornets, &c. as ' Neginoth ' are
stringed instruments, Ps. iv. 1. For Chalil
is a pipe, Is. v. 12.
Ver. 2 — My meditation,] In Gr., my
cry.
Ver. 3. — Attend,] Or, Incline, namely,
thine ear, as is expressed, Ps. x. 17; Prov.
ii. 2; but often the word ear is omitted, as
here, so Ps. Ixi. 2; Ixvi. 19; Ixxxvi. 6;
cxlii, 7, &c. Will I pray,] Or / do pray;
meaning still and usually.
Ver. 4. — At morning,] Or, in the
morning: which hath the name in the origi-
nal tongue, of ' inquiring, looking and seek-
VoL. II. 3 G
ing early,' and is therefore used for e\eYy
fit opportunity or fit time, both to pray for,
and to receive blessings, Ps. Ixxxviii. 14 ;
xcii. 3; xc. 14; xcliii. 8. Here also the
word at or in is to be supplied; as Beith, ' a
house,' 2 Chron. xxvi. 21, for Bebeith, ' in
a house,' 2 Kings xv. 5, and many the like.
Orderly address,] Prepare, or settle in
order; meaning either his person, as Job
xxxiii. 5, or his ' speeches,' as Job xxxii. 14.
Look out,] Or espy; as he 'that keeps
watch and ward, expecting what God will
answer,' as is explained in Hab. ii. 1. This
noteth 'diligence, hope, and patience:' So
Mic. vii. 7.
Ver. 5. — A God,] Or, a mighty one: in
418
PSALMS.
joiirn with thee. ^ Vain glorious fools shall not set themselves be-
fore thine eyes, thou liatest all that work painful iniquity, ^ TIjou
wilt bring to perdition them that speak a lie, tlie man of bloods,
and of deceit, Jehovah doth abhor. ^ But I, in the multitude of
thy mercy, will come into thy house, will do worship toward the
Heb. ^el, the name of God, denoting his
'might or puissance:' which therefore the
Gr. sometimes translateth Jschuros, 'mighty,'
Ps. vii. 12, sometimes 'mighty God,' Is. ix. C,
but most commonly God: which the Holy
Spirit alloweth, Matt, xxvii. 40; i. 23.
Delighting wickedness,] Or, that takest
pleasure in wickedness. By ' wickeilness
and evil, may here be meant also (by figure
of speech) wicked and evil persons.* See
Ps. xxxvi. 12. Sojourn,] Or, be a guest
with thee, meaning that • an evil man
should have no entertainment to be har-
boured as a guest, much less to have any
abiding or settled habitation with God.'
Here the word with, is to be supplied ; as in
the like Heb. phrase, Ps. xciv. 20; Gen.
XXX. 20. So in Exod, ix. 16, ' that I might
show thee ;' for, 'show in thee ;' as the apostle
citeth it, Rom. ix. 17; the like is in Ps. xlii.
6.
Ver. 6. — Vain-glorious fools,] Or jnad
boasting fools: called Holelim of halal, to
extol, praise, glorify : whicli when it is of
one's self, and immoderate, is ' dotage, folly,
and madness.' Hence is the word used for mad,
or raving with folly, Eccl. ii. 2, 12; vii. 9;
X. IH; Is. xliv. 25. So after in Ps. Ixxv.
5; cii. 9 ; Ixxiii. 3. The Chald. calleth them
" mockers." That work,] So the Holy
Spirit translateth it, Acts xiii. 41, from Hab.
i. v, the Heb. word signifying a willing
working out, perfecting and practising: as
Ps. vii. 14. Painful iniquity,] Or, sor-
rowftil sin, vain unlawfulness. The origi-
nal word Aven, which hath the signification
of paiu or sorrow, is of large use, denoting
all sinful and unjust aflections, actions, or en-
deavours, which cause pain or sorrow, or be
painfully done, and is applied in specif to
idolatry joined with teraphim or images, I
Sam. XV. 22. And Bethel, that is, God's
house, is called of the prophets, Beth-aven,
an idol's house, or place of iniquity, Hos. iv.
15; X. 5; because Jeroboam had there set up
false worship, 1 Kings xii. 29. And in Is.
Ixvi. 3, he that blesseth Aven, or an idol,
is turned in Gr., "a blasphemer." Thus
Poghtialei-aven be such as work, piactise,
or commit idolatry, superstition, or other sin
and iniquity, whereof comes sorrow, grief,
misery, and at last confusion, however such
evil workers do polish and trim their evil
actions ; for they shall be rejected that work
unlawfulness {hoi ergazomenoi ten anomian,)
Matt, vii. 23, or ' are workers of iniquity,' j
{hoi ergatai tes adikias,') Luke xiii. 27, as .]
this Heb. phrase is by the evangelists inter- j
preted. The phrase is taken from Job, chap. j
xxxi. 3; xxxiv. 8, 22. The Chald. transla- ,
teth, " them that do falsehood."
Ver. 7. — Thou wilt bring to perdi. i
tion,] Or wilt do quite away, wilt fordo, or j
make perish. Man of bloods,] That is,
bloody Juan, or murderer, as the Chald. ex-
poundeth it, '* tlie man that sheddeth iinio- j
cent blood." When blood is used in the |
plural number, it usually noteth murder or \
manslaughter, and the guilt following it: as '
Gen. iv. 11, 'the voice of thy brother's 1
blood crieth;' 1 Chron. xxii. 8, 'thou hast \
shed many bloods:' so after in Ps. ix. 13; ' j
cvi. 38; li. 16. Sometimes it signifieth j
natural uncleanness, as, we are born in sin, -
or sin deserving death, Ezek, xvi. 6, 9. ' I ;
saw thee polluted in thine own blood,' &c. |
Hereto we may compare the apostle's speech, j
John i. 13, ' which are born not of bloods,* j
&c. A 'man of bloods,' is one that is de-
filed therewith, or given thereto, 2 Sam. xvi.
7; Ps. xxvi. 9; Iv. 24; lix. 3; cxxxix. 19. i
See the like phrase opened, Ps. cxl. 12. And
OF DECEIT,] That is, man of deceit, (as is i
expressed, Ps. xliii. 1,) meaning the 'deceit- j
ful man, faytor, or impostor: so noting here- i
by the secret sinner, as by the former speech
the open and violent. Deceit, dole, or guile,
called in Heb. Mirmah, is named of 'Ra- j
mah,' to heave, or cast, or shoot with bow.
And as ' warpen bows' do cast and shoot
awry, and deceive the archer, Ps. Ixxviii. 57, i
so impostors or men of guile, do first as it ;
were lift up a man with vain hope, that being {
disappointed he may have the more heavy \
overtlirow. See 1 Chron. xii. 17; Gen. \
xxix. 25. So in another phrase, to ' lift up
the soul,' signifieth, to 'deceive with vain
hope' Jer. xxxvii. 9.
Ver. 8. — Mercy,] Or kindness, benign-
ity: in Chald., "goodness." See the note
on Ps. cxxxvi. 1. Thy house,] Or edifice,
named in the Heb. of building, beith : in
Gr., of dwelling, oikos : in Eng., of \
tuition and custody, a house : of the Al- !
mein huis, which is of hu, to defend. By !
house here is meant God's tabernacle, called ]
his house, 1 Clnon. ix. 23 ; Mark ii. 26, for
the temple was not built in David's days. ;
PSALM V.
419
palace of thy holiness, in the fear of thee. ^ Jehovah lead me in
tJiy justice, because of my enviers, make straight thy way before
me. " For in liis mouth is no certainty ; their inward part is wo-
fid evils : their tliroat is an open grave, their tongue they make
smooth. " Condemn thou tliem as guilty, O God, let them fall,
from their consultations : with the multitude of their trespasses,
drive thou them away, for they are turned rebellious against thee.
'" And rejoice shall all that hope for safety in thee, for ever shall
tliey shout, and thou slialt cover them : and they that love thy
Will do worship,] Or bow down myself,
in sign of honour. Towards the palace,]
For tlie worshippers entered not into the
sanctuary itself, but into the court-yard, and
at the door oti'ered their gift?, Ps. cxvi. 19 ;
Lev. i. 3 ; Heb. ix. 6. A ' palace {Heical)
is the name of king's houses,' Ps. xlv. 9, 16;
Prov. XXX. 2S, attributed to the places where
God's majesty was said to dwell as the ' ta-
bernacle,' 1 Sam. i. 9; iii. 3; the ' temple,' 1
Kings vi. 17, and ' heaven ' itself, Ps. xi. 4 ;
Mic. i. 2.
Ver. 9. — In thy justice,] That is, in
the religion and conversation set forth in
thy law, called the paths of justice, Ps.
xxiii. 3, or, ' for thy justice sake.' En-
viers,] Or spials, observers that pry for
evil. So Ps. xxvii. 11
Ver. 10. — No certaintv,] No certain
stable thing, no firm truth, whicli one may
trust uuto: or no true word. His mooth,]
That is, the mouth of any of them ; which
the Chald. explaineth thus; " the mouth of
the wicked men." Inward part,] Pro-
perly, that which is nearest unto them:
this the Gr. translateth " heart." And these
in parts, are put for the thoughts, afTections,
purposes in them: as Ps. xlix. 12. Woful
EVILS,] Havvoth the original signifieth woes,
sorrows, heavy annoyances^ mischiefs, and
woftd events: so named of hoi or hovah,
which signifieth woe, Ezek. vii. 26. They
make sm :OTH,] Or make flattering, and
consequently deceitful, as the (ir. transla-
te! h, which the apostle followeth, Rom. iii.
13.
Ver. 11. — Condemn them as guilty,]
Asham, is a guilt, sin or trespass, Lev. v.
19, whereof the "ord here used, is to 'make
guilty,' or 'damn of trespass:' and so the Gr.
here hath it, " Judge or damn," and the
Chald., " make guilty (or condemn.") And
because destruction and desolation abideth
such as are damned for crime, therefore is
tin's word used also for desolating, abolishing,
destroying, Ezek. vi. 6; Joel i. 18. And so
may it be here meant, ' punish or make them
desolate, O God.' So Ps. xxxiv. 22, 23;
Ixix. 6. With the multitude,] Ot for the
multitude, the many. Trespasses,] Or
seditious iniquities, defections., done purposely
and di>liiyally, and are therefore heinous and
criminal. The Gr. often translateth it "un-
lawfulness, or transgression of law," which
the apostle following, Rom. iv. 7, from Ps.
xxxii. 1. It is more than sin, as may be
gathered by Gen. xxxi. 36; Exod. xxxiv. 7;
Joh xxxiv. 37, ' he adrieth trespass to his sin.*
Drive them away,] Or drive him, that is,
each of them. A like phrase as was before,
Ps. ii. 3. So after in ver. 12, 'upon them
and him.' Turned rebellious,] Or /«<rMerf
bitter, and so are very distasteful unto thee,
by reason of their disobedience and stubborn-
ness, and consequently ' do provoke to bitter-
ness and wrath, do exasperate.' The Heb.
word Marah hath properly the signification
of changing and of bitterness applied to
apostasy, rebellion and disobedience, Deut. i.
26; xxi. 7, 20; Josh. i. 18. Against
thee,] Which the Chald. expoundeth,
" against thy word."
Ver. 12. — For ever,] Or to eternity.
Shout,] Or shrill out, sing joyfully, for so
commonly the Heb. Ranan signifieth; and is
therefore by the Holy Spirit interpreted, ' to
be meriy or joyful,' Rom. xv. 10, from
Deut. xxxii. 43, and Gal. iv. 27, from Is.
liv. 1, yet sometimes this word is to 'shout
shrill, or cry aloud for sorrow;' as Ps. cxlii.
7. A 'loud shrill noise or shouting* was
used in thanksgivings and prayers. Lev. ix.
24; 1 Kings viii. 28; Ps. xvii. l;cxviii. 15;
cxxvi. 2; xxxiii. 1. And thou shalt
co^'ER,] Or, for thou wilt cover, protect,
or cast a covering over them : and this is
answerable to their hope or seeking covert in
God before mentiontd, and signititth a safe
protection from all hurt or evil; as Exod;
xxxiii. 22 ; Ps. cxI. 8. Be ulad,] Or leap
for joy, exult. The word signifieth outward
gladness in gesture and countenance. So
also doth the Gr. answerable hereto: that
where one evangelist writeth, * Rejoice and
be glad," Matt. v. 12, another saith, ' Re-
joice and leap, Luke vi. 23. The Chald.
420
PSALMS.
name, shall be glad in thee. "For thou, Jehovah, wilt bless the just
one : as with a buckler, with favourable acceptation thou wilt crown
him about.
here again translateth, " they shall be glad in
thy word."
Ver. 13. — Buckler,] A picked shield
called tsinnah, of the sharp pickedness: as
another kind of scutcheon is called magen,
Ps. iii. 4, of fencing or protecting. Fa-
vourable ACCEPTATION,] Or good will, gra-
cious liking or acceptance. So the Heb.
ratson meaueth, derived of a word which by
the apostle signifieth to accept, Heb. xii. 6,
from Prov. iii. 12, and to be well pleased or
delighted, Mat. xii. IS, from Is. xlii. 1. So
the year of acceptation is the acceptable year,
Luke iv. 19, from Is. Ixi. 2. and the time of
acceptance is the acceptable time, 2 Cor. vi.
2, from Is. xlix. 8. It is also interpreted
will or pleasure, Heb x. 7, from Ps. xl. 9.
PSALM VL
David's complaint in his sickness, with prayer for release,
faith he triumpheth over his e?iemies.
9. By
^ To the master of the music on Neginoth, upon the eight ; a
Psalm of David.
2 Jehovah, rebuke me not in thine anger, neither chastise me in
thy wrathful heat. ^ Be gracious unto me, Jehovah, for I am
weak ; heal me, Jehovah, for my bones are troubled. * And my
soul is troubled vehemently : and thou, Jehovah, Iiow long ? ^ Re-
turn, Jehovah, release my soul : save me for tliy mercy's sake,
6 For in the death is no memory of thee : in hell who shall confess
to tliee ? I faint with my sighing, I make my bed to swim in
Ver. 1 — Uton the eight,] Or, after the
eight : meaning the eighth tune, which was
grave, as that which we call the bass. So
David fetching home God's ark, appointed
some Levites with harps upon the eighth, for
the honour and service of God, 1 Chron. xv.
21. And so the Chald. here translateth,
" To sing with playing upon the harp of
eight strings."
Ver. 2. — Wrathful heat,] Or, choler.
This word noteth the inward affection, as the
former doth the outward appearance. David
prayeth not simply against correction, (for,
' as many as God loveth, he doth rebuke and
chastise,' Rev. iii. 19,) but would have his
nurture with moderation, lest it broke him in
pieces ; as Jeremiah likewise prayeth, Jer.
X. 24. So alter in Ps. xxxviii. 2.
Ver. 3. — Heal me,] recure vie. Though
this may have reference here to bodily sick-
ness, Ps. cvii. 18, 20, yet is it also applied
to soul sickness, and curing of it; as Ps, xii.
5, ' heal thou my soul, for I have sinned
against thee."
Ver. 4.— How long?] Or, till when?
An imperfect speech, through trouble of mind,
which may thus be supplied: ♦ How long wilt
thou cease, or defer to help, or how long wilt
thou afflict me ?' So Ps. xc. 13. The
Chald. supplieth the want thus, " Let me
have a refreshing."
Ver. 5. — Rele.\se,] loosen, or deliver
my soul or me, meaning from death, as is
expressed, Ps, cxvi. 8.
Ver. 6. — For in the death,] This doc-
trine king Hezekiah explaineth thus, ' For
hell shall not confess thee, death shall not
praise thee; they that go down to the pit shall
not hope for thy truth: the living, the living,
he shall confess thee as I do this day: the fa-
ther to the children shall make known thy
truth,' Is. xxxviii. 18, 19. So after in Ps.
cxv. 17, 18. Hell,] Or, the grave, the
place or state of the dead. See the note on
Ps. xvi. 10. Confess,] Or, give thanks,
celebrate with praise and commendation.
This same word is also used for confessing of
sins, Ps. xxxii, 5.
Ver. 7. — I faint,] Or, / am overawed
with my sighiyig. The like speech Baruch
PSALM VII.
421
every night, I water my bedstead with my tears. ^ Mine eye is
gnawn with indignation : it is waxen old because of my distressers.
* Away from me all ye that work painful iniquity, for Jehovah
hath heard the voice of my weeping. " Jeliovah hath lieard my
supplication for grace, Jehovah hath accepted my prayer. " All
my enemies let be abasht and troubled veliemently ; let them re-
turn, be abasht in a moment.
u=eth, Jer. xlv. 3. The original wovAjaga-
ffhn signifieth awing, toil, turmoil, and sore
labour of body or mind, and consequently
fainting through weariness, and is opposed to
rest or quietness. Lam. v. 5. Every
NIGHT,] Or, the whole night. The Chald.
expoundeth it, " I speak in my sorrow all the
night (or every night) upon my bed." I
w.'VTER,] That is, bathe or dissolve into wa-
ter; or, ' I melt in my bedstead.' These are
excessive figurative speeches, to express the
greatness of his sorrow. In the Heb. they
are also in the future time, as " I shall melt,
I shall make swim," that is, I usually melt and
bathe, noting the continuance of his affliction.
Ver. 8. — Mine eye,] This may be taken
for the whole face or visage, as in Num. xi.
7, the eye is used for the colour or appear-
ance. Gi^AWN,'] In Gr. troubled. The Heb.
ghnashash, is to gnaw and fret, and so to
make deformed and ugly, and to consume.
Hereof ^^wa*A, is a moth-worm, Ps. xxxix,
12, that fretteth garments. A like speech Job
useth, ' mine eye is dimmed with indigna-
tion, Job xvii. 7, but gnawn here, is a word
more vehement. So after in Ps. xxxi. 10,
11. With indignation,] /or grief, that I
take, being provoked by the enemies.
Ver. 11. — Let be abasht,] Or, shall be
abasht. The Heb. bosh signifieth to be abasht,
wax paleand wan, as when the colour fadeth and
withereth; and noteth both 'disappointment
of one's expectation,' Job vi. 20, and ' confu-
sion or destruction,' Jer. xlviii. J, 20, op-
posed unto joy, Is. Ixv. 13. Let them re-
turn,] Or, recoil; a sign also of discomfiture
and shame; so Ps. Ivi. 10. In a moment,]
Or, in a minute, that is, a short space, or
suddenly.
PSALM vn.
David pray eth against the malice of his enemies, professing his inno-
cence. \\. By faith he seeth his defence, and the destruction of his
enemies
' Shigajon of David, which he sang to Jehovah, upon the words
of Cush, son of Jemini.
^ Jehovah my God, in thee I hope for safety : save thou me from
Vek. 1. — Shigajon,] An artificial song of
David, or David's delight. The word pro-
perly signifieth aberration, or ignoration; and
is here in Hab. iii. ]. only used in the title
of songs, which seem to be made of sundry
variable and wandering verses, which being
composed by art cause the more delight.
The Heb. word {shagab) whereof this is de-
rived, is used for delight or wandering in
pleasure, Prov. v. 19, 20. According to
which we may name this song, David's de-
light or solace. Or, in the other significa-
tion, David's error, as setting forth the sum
of his cares, which made him almost to go
astray. The Chald. expoundeth it, " Da-
vid's interpretation of the law." Upon the
WORDS,] Or, concerning the words, or mat-
ters, affairs. Word, is both in Heb. and Gr.
often used for a thing or matter, Exod. xviii.
16; Deut. xvii. 1 ; 1 Kings xiv. 13 ; Luke i.
65. Of Cush,] This may be meant of king
Saul himself who was of Kish, and of Jemini,
1 Sam. ix. 1, called closely Cush, that is, an
Ethiopian, or blackamoor, for his black and
ill conditions, his heart not being changed, as
'the blackmoor changeth not his skin,' Jer.
xiii. 22. Or else it might be one of Saul's
retinue whose name indeed was Cush, but we
find no mention of him elsewhere. The
Chald. saith plainly thus, •' upon the des-
truction of Saul the son of Kish, wliich was
of the tribe of Benjamin.''
422
PSALMS.
all tliat persecute me, and deliver thou me. ^ Lest he tear in pieces
my soul like a lion ; breaking where there is none delivering. * Je-
hovah my God, if I have done this, if there be injurious evil in
my hands -. ' If I have rewarded evil to him that had peace with
me : (yea I have released my distresser without cause :) * Let the
enemy pursue my soul and take it, and tread down my life on the
eartli, and my glory, let Jiim make it dwell in the dust. Selah.
' Rise up Jehovali in thy anger, be thou lifted up, for the rages of
my distressers, and wake tliou up unto me, the judgment thou hast
commanded. * And the congregation of people shall compass thee
about, and for it return thou to the high place. ^ Jehovah will
Ver. 3.— Lion,] Called here in Heb. ar-
jeh, that is a renter or tearer; and elsewhere,
labi/, that is, hearty and courageous, Ps. Ivii.
5, and kephir, that is, lurking, or couchant,
Ps. xci. 13, the reason of these names is
shewed, Ps. xvii. 12. The renting lion {^ar-
jeh) as greedy to tear; and the lurking lioa
(kephir) as biding in covert places. Other
names are also given to this kind, as shachal,
of ramping, or fierce nature, Ps. xci. 13; and
lajish, of subduing his prey, Prov. xxx. 30.
Mv SO0L,] That is, me, or my life. Break-
ing,] This may be referred to the lion, break-
ing asunder, or renting his prey: the word
also is used ' for breaking of yokes of afflic-
tion,' that is saving, rescuing, redeeming, or
delivering; as, Ps. cxxxvi. 24; Lam. v. 8.
The Gr. so turnelh it here, " there being
none redeeming nor saving." Thus the de-
nial none set after in the Heb. serveth for
both words, (as after in Ps. ix. 19.) And it
is the property of this tongue sometimes to
want, sometimes to abound with words ; as in
1 Kings x. 31, there be two denials, when in
2 Chron. ix. 20, there is but one, in the
same narration.
Vee. 4. — Done this,] which Cush ac-
cuseth me of. He speaketh of some common
slander. Injdriods evil m my hands,]
Or, in my palms, that is, bad, dishonest
dealings iu secret: the palm or hollow of the
hand, being a place where filthiness may be
hidden: the hand also is put for the actions.
So Jonah iii. 8 ; Ps. cix. 27; Ixxviii. 42.
Ver. 5 — That had peace with ne,]
My friend and confederate. Such treachery
David much blameth in his foes, that in time
of peace made war, Ps. xli. 10; Iv. 13, 15,21.
Yea I,] Hth.And I; which may be resolved:
' Yea, or when I released my distresser:'
which may have reference to his sparing of
Saul, and delivering him from death, 1 Sam.
xxiv. 6, 7, S, 11, 12; xxvi. 9—11, &c.
Without cause,] Or, ivithout effect &nA fruit
ER. 6.— My life,] In Heb. lives; so
usually called for the many faculties and ope-
rations that are in life ; the many years, de-
grees, estates thereof. The apostles in Gr.
retain the singular number, life. Acts ii. 28
from Ps. xvi. 11; 1 Pet. iii. 10 from Ps.
xxxiv. 13. My glory,] Or, honour^
meaning either his honourable estate, renown
and posterity, as Hos. ix. 11; Job xix. 9, or
his soul, as Gen. xlix. 6. In the dust,]
That is in base estate and ignominy, as Ps.
cxiii. 7; Job xvi. 5 ; or, ' the dust of death,
the grave,' as Ps. xxii. 16; Is. xxvi. 19.
Ver. 7. — In the rages,] Or, because of
the outrages, surpassing indifjnations, so
called of the passing out of the heat and cho-
ler. Wake up,] Or, raise up, to wit, thy-
self, and come unto me ; for judgment thou
hast commanded or appointed. It may also
be read, " raise up to me the judgment which
thcu hast commanded;" so the Chald., para-
phrase here supplieth the word trhich, saying
'hasten unto me, (or for me) the judgment
which thou hast commanded:' the Heb. it-
self sometimes doth the like, as 1 Kings ix.
8, 'this house is high,' 2 Chron. vii. 21,
' this house which is high.'
Ver. 8. — For it,] For the same co7igre-
gations sake, which cometh about thee ex-
pecting judgment. To the high place,]
Or, to the height, that is, the throne of judg.
ment, for thrones were set high, 1 Kings xiii.
19. This word height is also used for hea-
ven, Ps. xciii. 4 ; and there God's throne is,
Ps. xi. 4. The Chald., saith, "return to the
house of thy divine habitation," or majesty.
Ver. 9 — Jehovah,] The Chald. trans,
lateth it," The word of the Lnid shall judge,"
&c. Judge,] Two words are here used in
Heb. forjudging, 1st Ban, and 2d, Shaphat.
The first is more special to give doom or sen-
tence in controversies; the latter more gene-
ral, for judging or doing right in all causes.
The apostle expresses these two by one Gr.
word, krino, judge, as Heb. x. 30, from
Deut xxxii. 36; Rom. iii 4, from Ps. li. 6.
My justice,] The justice and equity of my
PSALM VII.
423
judge the people : judge tliou me Jehovah accordmg to my justice,
and according to my perfection in me. ^'' Oh let tlie malice of the
wicked be at an end, and stablish thou tlie just : for thou triest the
hearts and reins, just God. '* My shield is in God, the Saviour of
the upriglit in heart. ''' God is a just judge, and God angerly threa-
teneth every day. '^ If he turn not, lie will whet his sword : he
hatli bent his bow and made it ready. " And for him he hath made
ready the instruments of death -. his arrows he worketh for the
liot persecutors. '' Lo he shall be in travail of painful iniquity ; for
he hatli conceived molestation, and shall bring forth a lie. '® He
hath digged a pit and delved it, and is fallen into the corrupting
ditch he wrought. " His molestation shall return upon liis head,
and upon his crown shall his violent wrong descend. *^ I will con-
fess Jehovah according to his justice, and will sing Psalms to the
name of Jehovah most high.
cause, in respect of my persecutors. So Ps.
xviii. 21—25. Elsewhere he appealeth to
' God's justice,' Ps. xxxv. 24. My perfec-
tion,] Or, integrity, the simplicity of my
ways, and simplicity of my heart. See Ps.
xxvi. 1. In me,] Or, unto vie, to wit, re-
ward thou, as the Chald. explaineth it.
Ver. 10. — For thou triest,] Or, he
trieth. God, who is possessor of the reins,
Ps. cxxxix. 13, doth also try them as metal
iu the fire. The heart may signify the cogi-
tations, and the reins the affections. So Ps.
xxvi. 2; Jer. xi. 20; xx. 12; Rev. ii. 23.
Ver. 12. — Angrily threatexeth,] Or,
detesteth, disdaitieih in wrath, namely, the
wicked, and menaceth their destruction. So
the Chald. paraphraseth it, " he is mightily
angry against the wicked every day."
Ver. 13— If he,] That is, if the wicked
turn not as the Chald. explaineth it, " If he
turn not unto his fear." The Gr. translateth,
" If ye turn not."
Ver. 14. — He worketh for the hot
persecutors,] Or, poUsheth, to wit, to shoot
at them that fervently persecute, namely, the
just, as the Chald. addeth. The Heb. delak,
which signifieth burning, Ezek. xxiv. 10, is
applied to hot persecution. See Ps. x. 2;
Gen. xxxi. 35: Lam. iv. 19.
Ver. 15 He shall be in travail,] Or,
continually travnileth, that is, taketh great
pains to accomplish iniquity, as a woman with
child to be delivered. Molestation,] Or,
moil, misery. The Heb. ghnamal signifieth
toilsome labour and molestation, both which
aman endureth himself, Ps. xxv.18 ; Ixxiii. 5;
and which he causeth another to endure, Ps.
xciv. 20; Iv. 11. And thus it is here meant,
as the 17th verse showeth. Bring forth a
lie,] Or, falsehood, meaning either ca-
lumny and slander of others, (which in ver.
17 seemeth to be called violent wrong,) or,
a deceit of himself, frustrating his own ex-
pectation. This similitude of the conception,
travail, and birth of sin, is memorable, men-
tioned also in Job xv. 35; Is. lix. 4; James
i. 15; much like another simile of ploughing,
sowing, and reaping iin'quity. Job iv. 8.
Ver. 16 Is fallen,] To wit, unto his
own perdition, as Prov. xxvi. 27; Eccl. x.
8 ; or, to lurk there for the perdition of others.
See Ps. X. 10. The corrdfting ditch hb
WROUGHT,] Or, pit of corruption which he
made. The original shacJiath signifieth cor-
ruption, Ps. xvi. 10, and is applied to any pit
or ditch ' where one perisheth and corrupt-
eth,' Ps. Ivii. 7; xciv. 13; and sometimes the
word pit is plainly added, as in Ps. Iv. 24.
' the pit of corruption.'
Ver. 17.— His crown,] The scalp or
head's top, meaning also abundantly, and ap-
parently in the view of all. See Est. ix. 25.
Violent wrong,] The word chamas signi-
fieth injury done by force and rapine, viola-
tion of riglit and justice.
Ver. 18. — Sing psalms to,] Or, praise
ZL'ith psalms, and this importeth a song arti-
ficial and skilfully composed. See Ps. iii. 1.
424
PSALMS.
PSALM VIIL
God's glory is magnified by Ms woi-Tcs. 6. A prophecy of Christ, his
humiliation, glory, and dominion.
' To the master of the music upon Gittith ; a Psahn of David.
^ Jehovah our Lord how wondrous excellent is thy name in all
the earth, which hast given thy glorious Majesty above the hea-
vens. ^ Out of tlie mouth of babes and sucklings thou hast
founded strength, because of thy distressers, to make cease the
Ver. 1.— Gittith,] Or, the ej'JttiVA, which
title is also given to the 81st and 84th Ps.
Cath in Heb. is a wine press, Is. Ixiii. 2. It
is also the name of a city of the Philistines,
1 Sam. xvii. 4. A city also of the Leviies
was called Gath-rimmon, Jos. xxi. 25, where-
upon Obed-Edom the son of Jeduthun, a Le-
vite and singer ia Israel, was called a Gittite,
2 Sam. vi. 10. So by Gittith here may be
meant, either such instruments as were used
by the posterity of Obed-Edom the Gittite, or
that these psalms were made upon occasion
of transporting God's ark from the house of
that Obed-Edom, the history whereof is in
2 Sam. vi. 6 — 12, &c., or that these psalms
were to be sung for praise of God at the vin-
tage, when grapes were pressed. And ac
cording to this the Greek translateth it "the
wine presses." Or it may be the same mu-
sical instrument;^ and so the Chald. para-
phrast translateth it, " To sing upon the harp
that came fiom Gath."
Ver. 2. — Oor Lord,] Or, our sustainers:
Seethe note on Ps. ii. 4. Wondrous ex-
cellent,] Or, wondrous ample, illustrious
and magnificent. The original word signifi-
eth ample, or large, and excellent withal,
clear and resplendent in glory: the Gr. turn-
eth it "wonderful:'' the Chald., -'high and
laudable." So in ver. 10. Name,] This
word is often used for renown, or glory, Gen.
vi. 4; Eccl. vii. 3; Phil. ii. 9; as on the
contrary, vile persons are called ' men with-
out name,' Job xxx. 8. God's name is also
used for his kiiigdom and gospel, Mat. xix.
29, compared with Luke xviii. 29 ; Mat. x.
29. And this psalm treateth of the
spreading of Christ's kingdom and gospel, as
after is manifested. Hast given,] That is,
put, or set; as ' I have given,' Is. xlii. 1, is
by the evangelist in Gr. " I will put," Mat.
xii. 18, and in the Heb. text, as, "he hath
given theeover them for king,' 2 Chron. ix. 8,
lor which is written in 1 Kings x. 9, ' he hath
set (or put).' It may also import a setting
sure or stablishing; as, ' thou hast given thy
people,' 1 Chron. xvii. 22, that is, ' thou hast
stablished thy people, 2 Sam. vii. 24. Here
also is a grammatical change in the Heb.;
to give, for thou hast given. Glorioos ma.
JESTY,] Fenerable or praiseworthy glory.
The word hodh is general for any laudable
grace or virtue for which one is celebrated,
reverenced, and commended. Above,] Or,
over, or upon the heavens. This phrase js
used of God, Num. xxvii. 20, where he will-
eth Moses to ' give of his glorious majesty
upon Joshua;' and may have use in the
mystical applying of this psalm to Christ's
kingdom, as Mat. xxi. 26, teaches us: hea-
vens being also often used in scripture for the
church of Christ, Is. Ixv. 17; Ixvi. 22: Rev.
xxi. 1.
Ver. 3. — Hast founded,] That \s,Jirmly
decreed, appointed, and consequently fitted,
and perfected, as the Gr. katirtiso, (which
the apostle useth) signifieth, Mat. xxi. 16.
So in Esther i. 8, 'the king had founded,'
that is, decreed, appointed. See also before,
Ps. ii. 2. Strength,] That is, strong
praise, for so this word seemeth often to be
used, as Ps. xxix. 1 ; xcvi. 7 ; cxviii. 14;
therefore the Gr. which the apostle followeth,
Mat. xxi. 16, translateth it ' praise.' This
woid, strength, or firmness, may be taken for
' kingdom firmly strengthened,' as in this
place, so in Ps. ex. 2; Ixxxvi. 16; Ixxxix.
11. To makecease,] That \s, put to silence,
or do aivay, aboliah, and destroy. So after in
Ps. cxix. 119; Ixxxix. 45; xlvi. 10. Self-
avenger,] Or, him that avengeth himself ;
the proud and mighty wliich will not suffer
his honour or gain to be diminished. . So
Ps. xliv. 17. This was fulfilled, when chil-
dren crying hosanna to welcome Christ, the
chief priests and scribes disdained, and
sought to destroy him: but he stopped their
mouths by alleging this scripture. Mat. xxi.
15, 16; Mark xi. 18. God's people are
taught, though they suffer wrong, ' not to
avenge themselves, but to give place unto
wrath,' Rom. xii. 19.
PSALM VIII.
425
enemy and self-avenger. ^ WJien I behold thy heavens, the work
of tliy fingers, tlie moon and the stars wliich thou hast stably con-
stituted; ^ What js sorry man that thou remeniberest him, and the son
of Adam that thou visitedst him ? ^ For thou hast made him lesser
a little than the gods, and crowned him glory and comely honour.
' Thou gavest him dominion over the works of thy liands ; all thou
didst set under his feet. * Sheep and oxen all of them, and also
the beasts of the field. ^ The fowls of heaven, and tlie fishes of
Ver. 5.— What is sorry man,] To wit,
thus think I with myself, what is man, &c.
Here man is called Enosh, (the name of
Adam's nephew, Gen. iv. 2C,) which signi-
fielh doleful, sorry, sorrowful, wretched, and
sick incurably. And this name is given un-
to all men, to put them in mind of their mi-
sery and mortality; as Ps. ix. 21, " let the
heathens know that they be Enosh." Son of
Adam,] Or, of earthly man. As before men
are called ' Enosli,' for their doleful estate by
sin ; so are they called ' Adam,' and ' sons
of Adam,' that is, earthly, to put them in
mind of their original and end, which were
made of Adamah, the earth, even of the dust,
and to dust shall again return. Gen. ii. 7;
iii. 19. Adam was the name both of man
and woman, Gen. v. 2, and is also the name
of all their children, Ps. xxii. 7; xxxvi. 7;
xxxix. 6, and in many other places. Seethe
note on Ps. xlix. 3. Visitest him,] That
i*:, hast care of, providestfor, and lookest to
him. The original word thus largely signi-
fieth, and is used inditi'erently for ' visiting
with favour,' as Ps. Ixv, 10, or ' with dis-
pleasure,' as Ps. lix. 6. Here it is meant
for good ; for God's providence is singular
towards man, and ' his visitation preserveth
our spirits,' Job x. 12. Compare also here-
with, Ps. cxliv. 3 ; Job vii. 17, 18.
Ver. 6. — For thou madest him lesser,]
Or, and thou madest him lack; or though
thou madest him to want a little of the gods. A
little,] The original word signifieth either 'a
little while,' Ps. xxxvii. 10, or ' a little deal,"
Ps. xxxvii. 16; 1 Sam. xiv. 29. The Gr.
brachuti (which the apostle useth) also signi-
fieth both, Acts v. 34; John vi. 7; howbeit,
by his applying this to Christ, he seemeth to
mean a little or short time, Heb. ii. 7,
9. Than the Gods,] Or, than God; but
by gods here is meant the angels, as the
apostle expoundeth it, according both to the
Gr. version and Chald. paraphrase. And
those heavenly spirits are for their office
and service called angels, that is, messen-
gers ; but for their honourable dignity they
are called gods, here and in Ps. xcvii. 7,
and 'the sons of God,' Job i. 6; xxxviii. 7.
The princes of the earth are named gods, Ps.
Vol. II. 3
Ixxxii. 6, how much more may the angels be
called so, that are ' thief princes,' Dan. x.
13. And crownedst him,] This may be
understood of man as he was first made in
God's image, and Lord of the world. Gen. i.
26, but since the trai'.sgression, it is peculiar
to Christ and to Christian men that have
their dignity restored by Christ. Unto him
the apostle applieth this psalm, thus: ' We
see Jesus crowned with glory and honour,
which was a little made lesser than the angels,
through the suffering of death, that by the
grace of God he might taste death for all,'
Heb. ii. 9. Glory seemeth to respect inward
virtues, as wisdom, holiness, &c., and honour
for his outward estate in ruling over the
creatures, as ver. 7 — 9. Comely honour,]
The Heb. hadar denoteth all honourable
comeliness, honest, grave, adorned decency.
Ver. 7. — All, thou didst set,] In the
first creation, God gave man 'rule over fishes,
fowls, beasts, and all that moveth upon the
earth,' Gen. i. 26, but after, for his sake and
sin, the earth was cursed, and he enjoyed it
with sorrow, Gen. iii. 17. But the ' Son of
man,' who is 'heir of all things,' Heb. i. 2,
restoreth our loss, and will cause the remnant
of the people, even ' whosoever overcometb,
to inherit all things,' Zach. viii. 12 ; Rev.
xxi. 7; though unto man living here in sor-
rows, ' we yet see not all things subdued,'
Hfb. ii. 8.
Ver. 8. — Sheep and oxen,] Oy flocks and
herds; the flocks comprehending both sheep
and goats. Lev. i. 10.
Ver. 9. — The fowl,] That is, /oec/.? or
birds ; one is used for many or all , so the
Heb. often speaketh of other things, as ship,
for ships, 1 Kings x. 22, with 2 Chron. ix.
21 ; spear, for spears, 2 Kings xi. 10, with 2
Chron. xxiii. 9. So Ps. xx. S ; xxxiv. 8.
Of the heavens,] That is, of theazV, for all
this outspread or firmament spread over the
face of the earth, God called, 'heavens,' Gen.
i. 17, the place also above where the sun and
stars are, he called ' heavens,' Gen. i. 17, and
the highest place where the angels dwell,
(and God himself is said to sit in) is like-
wise called 'heaven,' Mat. v. 9; and xxiv.
36, and by the apostle named 'the third hea-
H
420
PSALMS.
the sea, tliat which passeth tlirough the paths of the seas. '^ Jeho-
vah our Lord, how wondrous excellent is thy name in all the earth.
veil,' 2 Cor. xii. 2. So other scriptures
mention ' tlie birds of heaven,' Mat. xiii. 32,
•tlie winds of heaven,' Dan. vii. 2; 'the
clouds of heaven,' Dan. vii. 13; 'tlie dews
of heaven,' Dan. iv. \2, &c. The Heb.
name Shamajim, hath the form of the dual
number: but the evangelists express it indif-
ferently by the singular and plural ; as where
one saith, your reward is great ' in the iiea-
vens,' Mat. v, 12, another saith, ' it is much
in heaven,' Luke vi. 23.
PSALM IX.
David praise th God for executing judgment. 12. He inciteth others to
praise him. 14. He prayeth that he may have cause to praise him.
16. The judgments tliat shall come upon the rvicked.
' To the master of the music upon Muth-labben ; a Psalm of David.
I WILL confess Jehovah with all my heart, I will tell all thy mar-
vellous ivorks. ^ I will rejoice and shew gladness in thee, I will
sing Psalms to thy name, O most Higli. * When mine enemies
turned backward, tliey stumbled and perished from thy face. * For
thou hast done my judgment and my doom, liast sitten on the
throne, judge of justice. ^ Thou hast rebuked the lieathen, hast
brought to perdition the wicked onej tlieir name thou hast wiped out
for ever and aye. ' The desolations of the enemy are wholly ended
given sentence, and executing according to
the right of my cause. See Ps. vii. 9. The
Chald. expoundeth it, 'my vengeance.' Sit-
ten ON THE THRONE,] Or, SCt tlu'C dotVtl Oil
the throne, the seat of judgment, or tribunal.
This noteth both kingly authority, Ps. cxxxii.
11, 12, and the acting or executing of the
same, 2 Chron, xviii. IS; Is. vi. 1; Dan.
vii. 9 ; Rev. xx. 11.
Ver. 6. — Hast rebuked,] With rough
and severe words: but this, when God doth
it, commonly importeth confusion, as being
to his enemies, and therefore joined with the
curse, Ps. cxix. 21; Ixviii. 31; Ixxvi. 7;
xviii. 16; Zach. iii. 2. So elsewhere he
saith, ' at the rebuke of thy face they peiish,'
Ps. Ixxx. 17. Wiped out,] Or, wiped away,
as with the hand. And this wiping out the
name, noteth the utter abolishing with great
wrath, Deut. ix. 14 ; xxix. t:0 ; Ps. cix. 13.
For ever and aye,] Oi', for ever and yet.
or, to eternity and perpetuity. The Heb.
ghned, yet, is addtd to eternity, or ever, to
increase the durance of it, and to note all
eternities, Ps. x. 16; and xxi. 5; civ. 5;
cxlv. I, 2, taken from Moses, Exod. xv. 18.
Ver. 7 The desolations^] Which the
enemy made in spoiling our land, or the de-
solate places which the enemy builded for
Ver. 1. — Upon mdth labben,] This, if
it be referred to the music, seemeth to be a
kind of tune like that we call the counter-
tenor. Otherwise it may be read ' For the
death of Labben ; but who he was is uncer-
tain; some think it was Goliah; the Chald.
saith, " For the death of the son." It seem-
eth to me, as the former Psalm was of the
propagation of Christ's kingdom, so this is of
the destruction of Antichrist's.
Ver. 2. — Marvellous works,] Or,
wonderful things, miracles. The original
word signifieth highand hidden, such as man's
power cannot perform, nor reason reach unto,
and therefore are admired.
Ver. 3.— In thee,] The Chald. saith,
"in thy word."
Ver. 4. — When my enemies turned,]
This may be taken for a sum of his praise for
deliverances past, or, in faith for like to come,
and may be read, ' when my foes turn back they
shall stumble and perish.' From thy face,]
From before thee, because of thy presence,
that is, for fear of thee, and shut out from thy
face or presence. So after Ps. Ixviii. 2, 3,
9. So the apostle speaketh of the wicked's
perdition, ' from the face of the Lord,' 2Thess.
i. 9.
Ver, 5.— Done my judgments,] That is.
PSALM IX.
427
to perpetuity, and the cities tliou hast pulled up, perished is the me-
morial of them. * And Jehovah shall sit for ever, he hath pre-
pared ]iis tlirone for judgment. ** And he will judge the world with
justice, will judge the peoples with righteousness. " And Jehovah
will be an high refuge for the oppressed, an high refuge at times in
distress. " And they tliat know thy name will trust in thee, for tliou
forsakest not them that seek thee, Jehovali. '- Sing psalms to Je-
hovah that dwelleth in Zion, shew forth among the people liis do-
ings. ^"^ For lie that seeketh out bloods remembereth them, forget-
tetii not the cry of the meek afflicted. " Be gracious to me, Jeho-
vah, see mine affliction from my haters, lifting up mc from the
himself, as in Job iii. 14, great men are said
to 'huiid themselves desolate places.' Of
THE ENEMY,] So the Gr. turned it. \\q
may also read it, ' O enemy, the desolations
are quite ended (which thou madest ;) or, are
they ended ?' To ferpetuity/J Or, to vic-
tory, that is, so as it continueth for ever.
Ever or eternity hath the name ghnolam in
Heb., of being hid, and so unknown: perpe-
tuity, netsach, is named of prevailing and
getting victory by perpetual durance. Here-
upon that speech of the prophet, ' he hath
swallowed up death to perpetuity, or victorious
aye,' Is. xxv. S,is translated by the apostle,
' Death is swallowed up to victory,' that is,
for ever, as the same word in Amos viii. 7,
Lam. V. '20, is also turned in Gr. by the
Seventy-two interpreters. Pulled up,] A
similitude taken from trees, applied here to the
pulling down of cities: so planting and pulling
up of a people are set one against another, Jer.
xxiv. 6 ; xlii. 10; xlv. 4. Of them,] Twice
repeated, for more vehemency, meaning, all
and every of them ; or, with themselves,
their memory is gone. The Gr. translateth,
" their memorial is perished with a sound."
Ver. 9. — Will judge,] Or, give doovi
unto. Two several words forjudging are here
used, as before, Ps. vii. 0. With righte-
ousnesses,] That is, all manner of righteous-
ness, and equity, or most righteously, most
equally. See the like speech alter, Ps. xcviii.
9; xcvi. 13, and often elsewhere.
Ver. 10. — An high refuge,] In Heb.
misgah, which is an exaltation, that is, an
high place, tower, or fort, to resist the ene-
my, Jer. xlviii. 1, wherein men are pro-
tected and escape their foes' invasion, Deut.
ii. 36. For the oppressed,] Or. to the
beaten down, the poor is so called, as being
pounded or stamped by the adversary. So
Ps. X. IS; Ixxiv. 21. At times,] Or, in
seasons, that is seasonably, at all times, when
they be in distress. So Ps. x. 1.
Ver. 11.— -That know,] Or, that ac-
kfioicledge thy mrtye, such are God's people.
Is. Hi. 6, and shall by him be delivered and
advanced, Ps. xci. 14.
Ver. 12. — Dwelleth in Zion,] Or, sit-
tcth in Zion. The Chald. saith, " haili
placed his divine habitation (or majesty) in
Zion." Sitting is often used for dwelling, as
is noted, Ps. i. 1. The word iti is many
times omitted in the Heb., but necessarily to
be understood, as the text itself showeth, as
beth, house, for bebeth, iu the house, 2 Kings
xiv. 14, compared with 2 Chron. xxv. 24 ;
2 Chron. xxvi. 21, with 2 Kings xv. 5 ; 2
Chron. xxxiv. 30, with 2 Kings xxiii. 2.
His doings,] His practices, or wonted works.
The original word signifieth actions done na-
tuially, or purposely and studiously; designs,
jests, or exercises, enterprised advisedly, and
prosecuted studiously, of natural disposition
and inclination, as Prov. xx. 11; 1 Sam. xxv.
3.
Ver. 13. — Seeketh out,] Or, requireih
bloods, that is, God, who followeth, findeth
out, punisheth, and avengeth bloodshed and
muider, according to the law, Gen. ix. 5, 6.
See the annot. thtre. The Chald. expound-
eth it, " he that lequireth the blood of the
innocent, remembereth his just ones." Meek
afflicted,] The original here hath a double
leading, ^r^wawa/m, that is, afllicted, poor;
and ghnanaiim, meek, modest, lowly: for af-
fliction often causeth meekness. Therefore
also gnhani, that is, afflicted, is translated
praus, meek. Mat. xxi 5, from Zarh. ix. 9.
Ver. 14. — From my haters,] That is,
which Cometh upon me from them. Lift-
ing up,] Or, O lifter up {exalter) of me.
Gates of death,] This noteth present peril
and fear of death, as being now near at the
very door or gate thereof, Gen. iv. 7 ; Judg.
V. 8. It noteth also power, strength, and
jurisdiction, which death hath ; (even reign-
ing, as the apostle saith, Rom. v. 14 ;) be-
cause magistrates sat, and judgments were
executed at the gates of cities, Deut. xxii.15;
Job xxxi. 21; Amos v. 10, 15. So in other
scriptures the gales of death and of hell de-
428
PSALMS.
gates of deatli. '^ That I may tell all thy praises in the gates of
the daughter of Zioii, may be glad in thy salvation. " The hea-
tlien are sunk down in the corrupting pit that tliey made : in the
net that they hid, cauglit is their foot. '' Known is Jehovah, judg-
ment he hatli done : in the works of his hands insnared is the
wicked one : Meditation, Selali. '® Tlie wicked shall turn into
hell, all the lieathen that forget God, "^ For not to perpetuity
forgotten sliall be the needy one, nor tlic expectation of the poor
afflicted ones perish for aye. ^° Rise up, Jehovah, let nor sorry man
be strong ; let the heathen be judged before thy face. ^' Pat thou,
Jeliovah, a fear in them, let tJie heathen know that they be sorry
men, Selah.
note their peril, strength, and horror, Ps.
cvii. 18; Is. xxxviii. 10; Mat. xvi. 18;
Job xxxviii. 17.
Ver. 15. — Gates of the daughters of
ZioN,] These are opposed to the former
' gates of death,' a'ld mean the public plares
where God's people come together at Zion
gates, where God sat, ver. 12, and which he
loved most, Ps. Ixxxvii. 2. The daughter
of Zion signifieth the church or congregation
there gathered ; also the Chald. paraphrase
here showeth, translating it " the congrega-
tion of Zion," for evciy chief city was counted
as a mother, 2 Sam. xx. 19, (whereupon the
apostle calleth Jerusalem 'the mother of us
all,' Gal. iv. 26,) the villages that were near
and pertained to such cities, are called daugh-
ters, Josh. XV. 45; 2 Chron. xiii. 19; Ps.
xlviii. 12, and the inhabitants there seated or
assemblies of people resorting thither, are
likewise named daughters, as being bred,
born, nourished there, and subject thereto.
Such speeches are often in the scriptures, as,
'daughter of Jerusalem,' Lam. ii. 19;
' daughter of Zion ;' Mat. xxi. 5 ; from Zach.
ix. 9, ' daughter of my people;' Jer. iv. 11;
'daughter of Tirus;' Ps. xlv. 13, 'daughter
of Babel,' Ps. cxxxvii. 8, and the like.
Ver. 17. — Judgme.nt he hath done,]
Or, by the judgment that he hath executed.
His hands.] Or, his palms, the wicked's
own hands, called the palms or hollows, for
the secret manner of working. So Ps. vii. 4.
Meditation, Selah,] Meaning that this is a
prayer of deep meditation, worthy to be well
minded, and spoken or sung with earnest
consideration always. Some retain the Heb.
word, hifjgujon Selah, for that it may import
a kind of song or tune, (as the Gr. turneth
it,) being found in this form only here and
ill Ps. xcii. 4. The Chald. interpreteth it,
" the just shall joyfully shout for ever."
Ver. 18. — Into hell,] Into hell itself;
fur the word into is in ellect twice put in the
Heb. for more vehemency. Forget God,] The
Chald. addeth, " that forget the fear of (iod.'
Ver. 19. — Needy one,] Two names are
here given to the poor, cbjon, needy and de-
sirous, which importeth want of things need-
ful, to be supplied by liberality, Ps. cxxxii.
15 ; cxii. 9; ghnani, poor, afflicted, which
need help, and deliverance from vexation as
before, ver. 13, yet this precise difierence is
not always observed in Scripture. Perish
FOR AYE,] That is, shall never -perish. Here
the word not set in the beginin'iig, serveth for
a denial of all that followeth, 'shall not be
forsotten, shall not perish, or be lost;' so in
Job XXX. 20, 25; xxxi. 20. And the Chald.
here repeateth the word not., for more plain-
ness. Contrary to this is the wicked's hope
and expectation, which ' shall perish,' Prov.
x 28; Job viii. 13; xi. 20. Be strong,]
Or, strengthen, confirm, and harden himself,
and so prevail. This is fitly opposed both to
the name and nature of man, which is infirm,
sorrowful, and mortal.
Ver. 21. — Put a fear in them,] The
original morah (used In this place only) seem-
eth to be put for mora, which is fear or ter-
ror, Ps. Ixxvi. 12, these two Heb. letters
being often put one for another, as Anion,
Jer. lii. 15, for Hamon, 2 Kings, xxv. 11 ;
Shinjia, 2 Kings xxv. 29, for Shinnah, Jer.
lii. 33. Or, according to the letters, it may
come of horah, to teach, and signify a law or
doctrine, and this the Gr. favoureth, translat-
ing, " set a lawgiver (or teacher) over them."
SoRRY MEN,] In Heb. Enosh, the proper
name of Adam's nephew, Gen. iv. 26, signi.
fying sorrowful; and is after commonly given
to every man for his doleful state and morta-
lity, Ps. viii. 5, and here collectively is the
name of mankind.
PSALM X.
420
PSALM X.
1 . The prophet complaineth to God of the outrage of the wicked
against God himself and his poor people. 12. He prayethfor remedy.
16. He professeth Ms confidence.
' Wherefore Jehovah dost tliou stand in a, place far off, dost
tliou hide at times in distress ? ^ In the haughtiness of the wicked,
he hotly pursueth the poor afflicted, let them be taken in the crafty
purposes that they have thought. ^ For praise dotli the wicked for
the desire of his soul, and the covetous he blesseth, he despiteth
Jehovah. * The wicked, such is the loftiness of his nose, that lie
This psalm is in the Greek version a con-
tinuance and part of the former ninth.
Whereupon the count of the psalms following,
doth in the Gr, books, and such as follow
them, difler n-om the Heb.; the xith. Ps.
being reckoned for the xth., thexiith. for the
xith. and so forward. Yet to make up the
numherof 150 psalms, theydividethecxlviith.
into two. Likewise the cxivtli. and cxvth.
psalms they make one, and the cxvith. they
part in two.
Ver. 1. — Wherefore dost thoo stand,]
Or, witt thou stand? This form of expostu-
lation implieth an earnest piayer, 'Lord,
stand not far off.' For questions may be re-
solved into plain affirmations, or denials: as
where one evangelist saith, ' why diseasest
thou the Master,' Mark v. 35, another saith,
' Disease not the Master,' Luke viii. 49.
See the notes on Exod. xxxii. 11. Dost
THOU HIDE,] To wit, thine eyes, as Is. i. 15,
or, 'thine ear,' as Lam. iii. 56, or 'thyself.*
Times in distress,] That is, when we are
in distress. So Ps. ix. 10, ' times,' may
specially note ' troublous times.' See Ps.
>:xxi. 16.
Ver. 2. — He hotly paasuETH,] Or,
burn doth the poor, doth broil, in affliction,
is hotly persecuted. See Ps. vii. 14. The
apostle useth like speech for exceeding grief,
2 Cur. xi. 19. ' Who is offended and I burn
not.?' Crafty purposes,] Or, devices,
policies; the word noting sometime good
purposes, and sometime evil. See also Ps.
xxvi. 10. The Gr. translateth, " they are
taken in the counsels."
Ver. 3. — Praise doth the \vicked,] To
wit, himself, or his fortune, for that he hath
what his soul desireth. And • the soul of the
wicked desireth evil,' Prov. xxi. 10. The
COVETOUS,] Or gain-tltirsfy, he blesseth,
to wit, himself, and his fortune. The cove-
tous hath his name of a word which sometimes
signifieth to pierce or wound, Joel ii. 8. And
fitly is the ' gain-thirsty' so called, both for the
hurt he doth to others, whose life oft he would
take away, Prov. i. 19, and for that he
woundeth himself with his greedy care ; the
Holy Spirit testifying that such as lust after
gain, ' do pierce themselves through with
many sorrows,' 1 Tim. vi. 10. He des-
piteth,] Or contemptuously provoketh
with evil words or carriage, and so inceiiseth
or stirreth him to wrath. So ver. 13. The
Chald. expoundeth it thus, " he that blesseth
the uinighteous man, abhorreth the word of
the Lord.
Ver. 4. — Such is the loftiness of his
nose,] Or, according to the height of his
countenance, or, of his anger. The nose
and casting up of it, signifieth, a proud,
scornful, and sometimes an angry counte-
nance; for as the ' highness of the heart,' Ps.
cxxxi. 1, find 'of the spirit,' Prov. xvi. 18,
nofeth inward pride: so the 'loftiness of the
eyes,' Ps. ci. 6, and here 'of the nose,' noteth
outward pride and disdainful behaviour. The
Heb. hath one word, for the nose, and for
anger, (as is observed, Ps. ii. 5,) the Gr.
here saith, " according to the fierceness of
his anger, meaning that whereby he persecu-
telh the poor." The Cliald. translateth it,
'' in the pride of his spirit." He seeketl-
not,] 'Nothing regardeth or careth, to wit,
for God, or his will. Or it may be trans-
lated, ' The wicked inquire not into the height
of liis anger,' that is, into God's anger, he
careth not, nor feareth his wrath. In all
HIS crafty purposes,] Or, be all his pre-
sumptuous cogitations ; meaning that he
dolh not once think of God, while he so pur-
poseth against the poor ; or lie presumeth in
iieart, and fain would so persuade himself
that there is no God. He studieth atheism,
as Ps. xiv. 1. The Chald. expounds it,
" He saith in his heart, that all his cogita-
tions are not manifest before the Lord."
4:^0
PSALMS.
seeketli not : there is no God, in all liis crafty purposes. * His ways
do well succeed iu all time, thy judgments are on high above his
sight, all his distresses he puffeth at them. '' He saitli in his heart,
I sliall not be removed, for that / shall not be in evil to generation
and generation. ' His moutli is full of cursing, and of deceits and
fraud ; under his tongue is molestation and painful iniquity. ^ He
sitteth in the waiting place of the villages, in the secret places doth
he murder the innocent, liis eyes lurk for the poor. ® He lieth in
wait in the secret place, as a lion in his den he lieth in wait to
snatch away the poor afflicted, he snatcheth away the poor afflicted,
in drawing him into his net. '" He croucheth, he bowetli down,
that fall may into liis strong paws a troop of poor. " He saith in
liis heart, God liath forgotten, he hideth his face, he will not see to
Ver. 5.— His ways, &o.] Or, bring forth
do his ways; a similituiie from bringing
forth children with pain, which buingeflected,
causeth joy, Job xvi. 21. Therefore here ;
(as in Job xx. 21,) it is used for ' good suc-
cess' and (as the Chald. explaineth it,)
" prosperity." Or referring it to the poor
whom he persecnteth, we may read "his ways
make sorrowful," or "are grievous ;" the Gr.
saith, "are polluted." In all time,] Or, in
every time, tliat is, always, continually. So
Ps. xxxiv. 2; Ixii. 9; cvi. 3; so the apostle
in Gr. saith, ' praying in all time,' that is, al-
ways, Eph. vi. 18, like phrase is, ' in all day,'
that is, 'daily,' Ps. cxlv. 2. Above his
SIGHT,] Or out of his presence . fro7n before
him. He puffeth,] That is, dejieth and
scttetli them at nought, domineers over them
(as the Gr. translateth it) as if he could over-
throw them with his breath. Or, he pufl-
eth, bloweth, and consequently setteth them
on fire, and consumeth them: as, scornful men
pull', (that is, inflame, or as the Gr. saith,
" burn) the city," Prov. xxix. 8. So Ezek.
xxi. 31. The Chald. expoundeth it, "he is
angry at them."
Ver. tj. — I SHALL not be in evil:] Or,
that am not in evil; that is, I who am not
now in evil, shall never be; meaning by
'evil,' trouble or affliction; as the Israelites
saw themselves in evil, Exod. v. 19. Or,
perhaps, by ' evil," he meaneth sin and mali-
ciousness, (as when Aaion said, ' the people
were in evil,' Exod. xxxii. 22,) and then he
boasteth here of his innocency, for which he
promiseth to himself a settled estate. The
Chald. giveth this sense ; " I will not be
moved from generation to generation, from
doing evil."
Ver. 7.— Of cursing,] Or, of execra-
tion or adjuration. The Heb. Alah signi-
fieth 'an oath with execration or cuising,'
Num. V. 21, for 'cursing* was added to an
oath, for to confirm it the more, Neh. x. 29;
Deut. xxix. 12, 21, therefore one and the
same thing is called both ' an oath,' and a
'curse,' Gen. xxiv. 8, 41. This here the
apostle calleth in Gr. Ara. ' Cursing,' Rom.
iii. 14. Deckits and fraud,] Or, impos-
tures and inivard guile, that is, outward de-
ceitful shows and promises, and privy guile
lurking in the heart.
Ver. 8. — In the waiting place of thk
villages,] Or, the ambush of the court-
yards ; both which have their name in Heb.
of the grass that groweth in them, as it were
' grass-yards.' And because such places
commonly are rich men's possessions, there-
fore it seemeth) the Gr. translateth, " in the
waiting place with the rich."
Ver. 10. — He croucheth,] Or, And he
crusheth, to wit, himself, lest he should be
espied. See this spoken of the 'lion,' Job
xxxix. 2. That fall way into his strong
PAWS A TROOP,] Or, and he fallethwithhis
strong paws on the troop of poor. Strong
PAWS,] Or, Strong members; Here wanteth
a word to be supplied, as oiten in this and
other tongues; as, ' a full,* for 'a full cup,' Ps.
Ixxiii. 10, 'anew,' for 'a new sword,' 2Sam.
xxi. 16, ' cold,' for 'cold water,' Matt. x. 42.
This want sometimes the scripture itself sup-
plieth in repeating histories; as, ' he set in
Aram,' 1 Chron. xviii. C, for 'he set garri-
sons in Aram,' 2 Sam. viii. 6; 'the first of
the feast,' Matt. xxvi. 17, for 'the first day
of the feast,' Mark xiv. 12. So after, Ps. xxii.
13; xxvii. 4. Troop of poor,] Or, the
weak, the poor; called here by a name tliat
noteth their power, wealth, and faculty, to
be dimmed or decayed, or, a company of
obscure persons. This word is no where
found, but thrice in this Psalm; in the eighth
verse before, in this, and again in the four-
teenth.
Ver. 11. — He will not ske,] Or, not at
PSALM X.
431
perpetuity. '^ Rise up Jehovah, O God lift up the hand, forget not
the meek afflicted. " Wherefore dotli the wicked despite God? he
saith in his heart. Thou wilt not inquire. '* Thou seest, for thou
beholdest molestation and indignation, to give it into thy hand,
unto thee the poor dotli leave it : thou art the helper of thefatlier-
less. *^ Break thou tlie arm of the wicked one, and of tlie evil
man ; seek out his wickedness, till thou findest none. '^ Jehovah
is king for ever and aye ; perislied are the heathen out of his land.
" Jehovah thou hast heard the desire of the meek, thou preparest
firm their heart, thou makest attentive thine ear. '^ To judge the
fatherless and the oppressed, that he add not any more to daunt
with terror sorry man out of the earth.
all respect. The like profane speeches of
the wicked are set down, Ps. xciv. 7; Ezek.
viii. 12; ix. 9; Is. xxix. 15.
Ver. 12. — Lift up thy hand,] That is,
skotv openly thy power for help of tliy peo-
ple, and confusion of thy foes. ' Lifting up
the hand is applied to the publishing and
manifesting of the gospel,' Is. xlix, 22; some-
limes for ' sign of lielp,' Ezek. xx. 5; some-
times for 'hurt,' 2 Sam. xviii. 28; and some-
times for sign of an 'oath,' as Ps. cvi. 26;
Deut. xxxii. 40. In this iatter sense the
Chald. paraphrast taketh it here, " Confirm
the oath of thy hand."
Ver. 14. — To give it into thine hand,]
That is, to take the ^natter into thy hand,
to manage it, or, to give ivith thy hand, that
is, liberally to recompence the evil that is
done. The Chald. paraphraseth thus, " It is
manifest before thee, that thou wilt send upon
the wicked sorrow and wrath, thou lookest to
pay a good reward to liie just with thy
hand.'' Unto thee,] Or, upon thee the
poor leaveth, to wit, his cmise, or himself.
To 'leave,' is to 'commit unto one's fidelity,'
Gen. xxxix. 6; Is. x. 3; Job xxxix. 14.
And so the Chald. saith, " thy poor trust in
thee." See also 2 Tim. i 12.
Ver. 15. — Break the arm,] The arm
noteth strength^ means, poiver, and help,
Ezek. XXX. 21, 25; Is. xxxiii. 2; Dan. xi.
6, 22, also * violence,' Job xxxv. 9. In re-
spect of all these, the ' arms of the wicked
men shall be broken,' Ps. xxxvii. 17. Till
THOD findest none,] In Jar. 1. 20, the sins
of God's people being sought for, are ' not
found,' because of his mercy in pardoning
them: but here of the wicked they are not
' found,' because of his judgment in con-
suming them, as he saith in Ezek. xxiii. 48,
' thus will I cause wickedness to cease out of
the land.'
Ver. 16. — Heathen out of his land,]
The land of Canaan, whose people the Loid
drove out, Ps. xliv. 3, and of which he said,
' the land is mine,' Lev. xxv. 23. It may
al~o be understood of the wicked Israelites,
which in conditions were like the heathen,
and born of them, Ezek. xvi. 3, such were
also called 'heathen,' Ps. ii. 1, as appeareth
by Acts iv. 27.
Ver. 17. — Thou preparest firm,] To
wit, by thy Spirit, which helpeth theinfirmi-
ties of men, that know not what to pray for
as they ought, Rom. viii. 26. Or we may
read it prayer-wise, ' prepare thou their heart,
apply,' &c. for prayers are often made in
faith, as if they were already done; as, where
one saith, ' it liath pleased thee to bless,' 1
Chron. xvii. 27, another saith, ' let it plrase
tiiee to bless,' 2 Sam. vii. 29. Thine ear,]
The Chald. addeth, " to their prayers." The
Gr. thus, " to the preparation of their heart
thine ear attendeth."
Ver. 18. — That he add not,] He that
is, the wicked man spoken of before, ver.
15, unless we refer it to that which followeth,
' the man of the earth.' To daunt with
terror,] Or, to break with fear, to dismay
or terrify. The word is inditleient, applied
sometimes to God, Ps. Ixxxix. 8, sometimes
to wicked men, Ps. xxxvii. 35. The apostle
following the Greek version, saith, 'be not
troubled, 1 Pet. iii. 14, for, ' be net daunted
with fear,' Is. viii. 12, but more fully the
word is opened by Paul, saying, ' in nothing
be terrified (or daunted) of your adversaries,'
Pliil. i. 28, ' pturomenoi.' Sorry man, out
of the earth,] Or, sorry men, {Ainosh,)
as Ps. ix. 21. This may be referred to the
fatherless and oppressed, whom the wicked
would daunt and scare out of the earth, or
land. Or, changing the order of the words,
thus, ' that man of the earth (that is, earthly
man,) do no more terrify the meek.' The
Chald. explaineth it thus, ' Let the sons of
men not any more be broken (or daunted)
from before the wicked of the earth.
432
P S A L M rf.
PSALM XI.
David he'ing counselled to flee, encourageth Mmself in God against
his enemies. 4. He shorveth the providence and Justice of God.
^ To the master of the music, a psalm of David.
In Jehovah do I Iiope for safety ; how say ye to my soul, Flee
to your mountain as a bird ? ^ For lo the wicked bend the bow,
they prepare their arrow upon the string to shoot in the darkness
at them that are upright in licart. ^ For the foundations are cast
down, the just what hath he done ? * Jehovah in the palace of his
holiness, Jeliovah in the heavens liis tlirone ; his eyes will view,
his eyelids will prove the sons of Adam. * Jehovah will prove the
just one, and the wicked one ; and him that loveth violent wrong
his soul doth hate. ^ He will rain upon the wicked, snares, fire
and brimstone, and wind of burning storms shall be the portion of
Ver. 1. — A Psalm of David :] This
word psalm wanting in the Heh., is supplied
in the Gr. So in Ps. xiv. xxv. xxvi. xxvii.
and many others. See the note on Ps. x. 10.
Flee,] Or /lif. In the Htb. there is a
double reading, /lee t/iou, and /lee ye, mean-
ing David in special, and his retinue with
him. To YOUR mount,] Or, from your
mount; but the Gr. and Chald. supplieth the
word "to." In mounts, roclis and caves,
David hid himself from Saul's persecution,
] Sam. xxiii. 14; xxiv. 3, 4. As a bird,]
This noteth his danger, who who was ' hunted
as a partridge on the mountains,' I Sam. xxvi.
20, and his 'fear,' as in Is. xvi. 2. Here-
upon is that proverb, ' As a bird fleeing from
her nest, so is a man fleeing from his place,'
Prov. xxvii. S.
Ver. 3. — For the foundations,] Or^Ae
things set up. The original word Shathofh
signifieth things orderly set and disposed,
and may be applied to many things; as in
buildings, to the foundation : in hunting, unto
nets or snares; in the commonwealth, unto
constitutions or positive laws ; in w ars, unto
engines or leaguers, as Ps. iii. 7, in the mind
of man, unto purposes, plots, deliberations;
in religion, unto faith, which is the founda-
tion and beginning of the hypostasis, or the
hypostasis (that is, the subsistence and ex-
pectation) of things hoped for, Heh. iii. 14;
xi. 1. According to all, or most of these,
may this sentence be applied, either to the
plots, purposes, snares, set for David's r\iin,
but pulled down by the Lord ; or to Saul's
estate and kingdom which seemed settled,
but by the Lord was overthrown ; or to Da-
vid's estate and faith, which the enemies
boasted to be come to nought. The Gr. ver-
sion of the Ixx. translateth thus, " for the
things that thou hast perfected, they have de-
stroyed." Are cast down,] Or shall be
broken down, destroyed. Tiie Ciiald. giveth
this intei'pretation. " For if the foundations
be destroyed, why doth the just do inno-
cency?"
Ver. 4. — Palace of his holiness,] Or
his holy palace or temple, which here may
be taken for very heaven, as also in Hah. ii.
20, for the holy places made with hands, were
antitypes (or answerable similitudes) of the
true sanctuary, Heb. ix. 24.
Ver. 5. — Prove the just,] Or try them ;
by the persecution of the wicked, as well a.s
by other afflictions, Ps. Ixvi. 10 — 12. His
soul,] That is, God's soul doth hate. This
is attributed to God after the manner of men;
as he is also said to have ' eyes, hands, ears,'
&c. So Lev. xxvi. 11, 'my soul shall not
lothe you.'
Ver. 6. — Snares,] Hereby is often meant
in scripture, ' strange, sudden, and inevitable
judgments,' Job xxii. 10; xviii. 9, 10; Is.
viii. 14; xxiv. 17, IS. The Cliald. ex-
pounds it, " He will send down the rain of
vengeance on the wicked that breathe fire,"
&c. Fire and brimstone,] Such was the
wrath that fell on Sodom and the cities by it.
Gen. xix. 24, and was threatened unto 'Gog,*
Ezek. xxxviii. 22, and figureth the vengeance
of eternal fire, Jude 7; Rev. xx. 10.
Wind of burning storms,] Or, of blasting
tempests, that is, a horrible blasting tvhirl-
u'itid. David felt such from his persecutors,
Ps. cxix. 53, and here they feel such from
God, for persecuting liim. Jeremiaii appli-
PSALM XII.
433
their cup. ' For just Jehovah he lovcth justice, his face will view
the righteous.
persons. His face,] Or their faces, in mys-
tery of the holy trinity; as often in the scrip-
ture. See Ps. cxlix. 2. The Heb. here may
be Englished, ' the face (the aspects) of them,
or of him:' See the note on Ps. ii. 3. Will
VIEW THE RIGHTEOUS,] Vsualiy vieweth the
right. And this noteth the manifesting of
God's care and favour towards the righteous,
both cause and person. Tlie Gr. translateth,
" His face seeth righteousness:" the Chald.
thus, " The just shall see the sight of his
face."
eth this word to the ' burning storm of hun-
ger,' Lam. V. 10, but it is properly ' a hideous
burning tempest,' rushing out of the dark-
some cloud ; such as the evangelist calleth
dnemos tuphonicos, ' a smouldry burning
wind,' named in Gr. Euroclydon, Acts xxvii.
14. The portion of their cup,] That is,
the due measure of their punishment. See
Ps. Ixxv. 9; xvi. 5.
Ver. 7. — Lov-ETH jctstice,] That is, all
manner of justice, both to punish the evil,
and preserve the good, both just causes and
PSALM XIL
David destitute of human comfort, craveth help of God. 4. He con-
fortcth himself with God's judgments on the wicked, and confidence in
God!s tried promises.
' To the master of the music, upon the eight, a psalm of David.
^ Save, O Jehovah, for the gracious sauit is ended, for the faith-
ful are diminished from tlie sons of Adam. They speak false
vanity, each man with liis next friend, with lip of flatteries ; witli
a heart and a heart they speak. * Jehovah cut off all lips of flat-
Ver. 1. — Upon the eight,] Which the
Cliald. expoundeth, " upon the eiglit-stringed
harp:" See Ps. vi. 1.
Ver. 2.— Save] Or help. This word is
largely used, for all manner saving, helping,
delivering, preserving, &c. as to help oi- defend
from injury, Exod. ii. 17; 2 Kings vi. 26,
27; to deliver from all adversities, Ps. xxxiv.
7,asfrom sickness, Matt. ix. 21; Mark vi. 56;
from drowning. Matt viii. 25; from ship-
wreck, Acts xxvii. 31; from hands of ene-
mies, Ps. xviii. 4 ; Jude v.; from sins. Matt.
i. 21; from death, Matt, xxvii. 40; from
wrath, Rom. v. 9, and infinite the like.
And is not only a helping in trouble, but a
riddance not of it, as one evangelist saitb,
Let us see if Elias will come * and save him.'
Matt, xxvii. 49, another saith, if Elias will
come ' and take him down,' Mark xv. 36.
The faithfl'l are diminished,] Or, faiths,
fidelities are ceased. The original word is
used both for ' true and faithful persons,' 2
Sam. XX. 19, and for ' truths or fidelities,'
Is. xxvi. 2. The Gr. translateth, "the
truths."
Ver. 3 False vanity,] Or vain false-
hood; h\ Gr., "vain things." The word
Vol. II. 3
(shav) noteth ' vanity ' both of words and
deeds, Exod. xx. 7; Je.r. ii. 30, and often
that which is also ' false,' Exod. xxiii. 1, as
that which Moses in Exod. xx. 16, calleth
witness ' of falsehood,' {Sheker') relating it he
calleth ' false vanity,' {Shav,) Deut. v. 20.
With his next friend.] Or his neighbour,
his friend with ivhom he is associate.
Sometimes this word is used for a special
'friend,' 2 Sam. xiii. 3; Ps. xxxv. 14;
Prov. xvii. 17; but often generally for a
' neighbour, oi- next,' as the New Testament
translateth it in Gr., Matt. xix. 19, from
Lev. xix. IS. And who is our ' neighbour,'
our Lord teacheth iis, Luke x. 29 — 36.
With lip of flattekies,] That is, smooth
deceitful speeches, as the Gr. translateth,
"deceitful lips," a 'lip' being sometimes put
for a speech or language, Gen. xi. 1. Of
such deceivers, that had taught their tongues
to speak lies, Jeremiah also complaiiieth,
chap. ix. ver. 4, 5. A heart and a
heart,] That is, a double heart, and de-
ceitful. So ' stone and stone, ephah and
ephah,' Deut. xxiii. 13, 14, meaning 'double
and deceitful weights and measures.' The
men of Zabulon are commended for that they
I
434
PSALMS.
teries, the tongue that speaketh great things. ^ Which have said.
With our tongue we will prevail, our lips are witli us, who is Lord
over us ? ^ For the wasteful spoil of the poor afflicted, for the
groaning of the needy ones -. now will I rise up, saith Jehovah ; I
will set in salvation, he shall have breathing. ' The sayings of Je-
hovah are pure sayings : as silver tried in a subliming furnace of
earth, fined seven times. * Thou Jehovah wilt keep them, wilt
preserve him from this generation for ever. ' The wicked walk
on every side, when vileness is exalted of the sons of Adam.
were not thus of a ' heart and a heart,' 1
Chron. xii. 33. The Gr. translateth, "with
a heart and a heart he speaketh evil things."
VeR. 5. — OUB La's ARE WITH US,] Or,
are ours, that i-, ive have skill, poicer, and
liberty to speak ; ivho shall control us ?
Ver. e. — I WILL RISE UP,] The Chald.
addeth, will rise up to Judgment. Set in
SALVATION,] That is, deliver out of all
misery, and safely settle in health and
prosperous estate. He shall have
BREATHING,] Or, he, (meaning God) tviil
give breathing, or respiration to him, that
is, to every poor man, (as after in verse 8,) or,
"he will breatlie out," that is, " speak plainly
to him." The Gr., changing the person,
translaieth, parrhesidsomai, that is, " I will
speak plainly wilh him." So it noteth the
bold assured comfort which God by promise
giveth to the afflicted, whose faithful word is
therefore commended in the verse following.
This word sometimes is used for plain and
confident breathing out, or uttering of the
truth, Hab. ii. 3; Piov. xii. 17. Or we
may understand it of the wicked, thus, " I
will set in salvation him" whom "hepufieth
at," that is, whom the wicked '' boldly defieth,"
(as this word was used before, Ps. x. 5,) or,
whom ' he hath ensnared.' The Chald. ex-
poundeth it, " I will appoint salvation for
my people, but against the wicked I will tes-
tify evil."
Ver. 7. — ^The sayings,] Or, the ivords,
promises. Tried,] Examined, fined, as in
fire. The like praise of God's pure word is
in Ps. xviii. 31; cxix. 140; Prov. xxx. 5.
A SDBLiMiNG F0RNACE OF EARTH,] This fur-
nace, called Ghnalil, a sublimatory, of sub-
limiiig or causing to ascend uptvard, is the
best and choicest vessel for trying and sub-
liming of metal, called therefore in Gr.
Dokimion, " a trial." And the apostle hath
the like word for a ' trial ' of faith, better
than gold, I Pet. i. 7. Seven times,] Or
sevenfold, that is, many times, fully and
sufficiently. Seven is a perfect number used
for 'many,' 1 Sam. ii. 5; Prov. xxiv. 16;
xxvi. 25.
Ver. S. — Preserve him,] That is, every
one of them: so before in the end of the
sixth verse, and often in the scripture, like
sudden change of number may be observed.
It may also be read prayer-wise, ' keep them,
preserve him.' The Gr. changeth person
also, saying, " will keep us, and preserve us."
From this generation,] That is, from the
men of this generation; as when Christ said,
'Whereto shall I liken this generation?'
Matt. xi. 16, he meant, 'Whereto shall I
liken the men of this generation?' Luke vii.
31. The like may be seen in Matt. xi. IS?,
42, compared with Luke xi. 31. The origi-
nal word Dor, that is, ' generation, race,' or
'age,' hath the signification of durance, or
durable dwelling and abiding, Ps. Ixxxiv. 11,
and so noteth the whole age or time ' that a
man dureth in this world,' Eccl. i. 4, and so
consequently for ' a multitude of men that live
together in any age,' as here, and Deut. i.
35, and in many other places.
Ver. 9. — Vileness,] Or, vile luxurious
ness, riotize. The woi-d Zulluth here
used, is derived from Zolel, tliatis, a ' rioter,
glutton,' or 'luxurious person,' Deut. xxi. 20;
Prov. xxiii. 21, and consequently one 'vile,
contemptible, and 'nought worth,' opposed unto
'the precious,' Jer. xv. and here ' vileness' or
' riotize' may either be meant the vice itself, or
of vicious doctrine, opposed to God's precious
word, before spoken of, ver. 7, or a vile and
riotous person, may so be called, for more
vehemencysake, as ' pride'for the' proud man,'
Ps. xxxvi. 12. The Gr. translateth thus ;
" according to thine highness, thou hast much
increased (or made abundant) the sons of men,"
The Chald. thus; "the wicked walk round
about, as an horseleech that sucketh the blood
of the sons of men."
PSALMS XIII. XIV.
435
PSALM XIII
David complaineth of delay in help ,
glorieth therein.
4. prayeth, for mercy ^ G. and
' To the master of the 7nusic, a psalm of David.
^ How long, Jeliovah, wilt thou forget me^r ever : how long wilt
thoii hide thy face from me ? ^ How long shall I set counsels in
my soul, sorrow in my heart by day : how long shall my enemy be
exalted above me? * Behold, answer thou me, Jehovah my God;
lighten thou mine eyes, lest I sleep the death. ^ Lest my enemy
say, I liave prevailed against him j my distressers be glad when I
am moved. ® But I, in tliy mercy do I trust, my heart shall be
glad in thy salvation : I will sing to Jehovah, for he hath bounte-
ously rewarded unto me.
Ver. 2. — Hide thy face,] That is, rvith-
draw thy favoicrabte cotmtenance atid com-
fort; which the Chald. expouiideth, " the
brightness of thy face." This is contrary to
' the lifting up of the light of God's face/
Ps. iv. 7, and importeth 'trouble and grief,'
and is caused by sin, and is the cause of many
adversities and discomforts, Deut. xxxi. 17,
18; Is. lix. 2; Ezek. xxxix. 23, 24, 29,
therefore this prophet doth often complain
hereof, and pray against it, Ps. xxx. 8; civ.
29; Ixxxviii. 15; Ixix. 18; cii. 3; cxliii.
7; xxvii. 9.
Ver. 3. — Set counsels,] That is, con-
sult and devise with myself how to escape.
By day,] That is, daily ; in Gr., " day and
night."
Ver. 4. — Lighten my eyes,] That is,
make them see clear, and consequently,
'make me joyful; for, the light of the eyes
rejoiceth the heart,' Prov. xv. SO. Or,
' keep me alive:' which sense the words fol-
lowing seem to imply, and the like speeches
ill Prov. xxix. 13; Eccl. xi. 7, 8. The
• eyes are said to be enlightened,' when
penuiy, sorrow, sickness, or other affliction
whereby they were dulled, is done away, and
the senses by some means refreshed, 1 Sam.
xiv. 27, 29 ; Ezra ix. 8, also when ignor-
ance is by God's word and Spirit done out of
the mind, Ps. xix. 9 ; Eph. i. 18. See also
Ps. xxxviii. II. Lest I sleep,] Or, that
I sleep not the death, meaning, the sleep
of death, that is, lest I die. For death is
olten called sleep in the scripture, Ps. Ixxvi.
G , Job iii. 13; xiv. 12 ; Acts vii. 60; xiii.
3(), 'the sleep of eternity,' Js-r. li. 39. The
Chald. paraphraseth thus, "Enlighten mine
eyes in thy law, lest I sin, and sleep with
them which are guilty of death.
Ver. C. — Bht I,] Or, And I, as for me-
Bounteodsly rewarded,] The original
word Gamal signifieth to give one thbig for
another; as prosperity, after one hath been
in adversity, &c. And though it be some-
time used for 'rewarding ' evil for good, Ps.
vii. 5, or evil for evil, Ps. exxxvii. 8, yet
from God to his people, it commonly signifi-
eth ' a bountiful rewarding of good things,'
instead of evil, which we rather do deserve.
So Ps. cxvi. 7; cxix. 17; cxlii. 8; ciii. 2,
10. The Gr. translateth "dealt bounteous-
ly;" the Chald. " rewarded me good."
PSALM XIV.
1. David descriheth the corruption of all natural men; 4. and con-
vinceth tliem hy tlie light of their consciences. 6. He showeth their
enmity against God^s people, who wish for, and glory in his salva-
436
PSALMS.
To the master of the inusic, a psalm of David.
1 The fool saitli in his heart, There is no God : they have cor-
rupted, they have made abominable their practice, there is none that
doth good, 2 Jehovah from the lieavens looked down upon the sons
of Adam, to see if there were any that understandetJi, any that
seeketh God. ^ All is departed, together they are become unprofit-
able : there is none that doth good, none not one. * Do tliey not
know, all that work painful iniquity, that eat my people as tliey
eat bread; they call not on Jehovah? ^ There dread they a dread,
because God is m the just generation.
* The counsel of the poor afflicted ye would make abashed, be-
Ver. 1. — The fool,] Nabal (which hath
the signification of fading, dying, falling
away,d.sAoih. a leaf or flower, Is. xl. 8; I Pet. i.
24,) isatitlegiven to the ' foolish 'man, as liav-
ing lost the juice and sap of wisdom, reason,
honesty, godliness; being fallen from grace
ungrateful, and without the life of God; as a
dead carcass, (which of this word is called
Nabalah, Lev. xi. 40,) and therefore ig-
noble, and of vile esteem; opposed to the
noble man, Is. xxxii. 5. The apostle in Gr.
turneth it ' imprudent or without understand-
ing,' Rom. X. 19, from Deut. xxxii. 21.
S.'iiTH IN HIS HEART,] That is, mindeth, and
persnadeth himself in secret. So Ps. x. 4 ;
liii. 2. No God,] The Chald. expoundeth
it, " no power (or dominion) of God in the
earth." They have corrupted,] Marred
to wit, themselves ; therefore the Gr. saith,
" they are corrupted ;" the Chald. saith,
"corrupted their works." This word is
used for corruption both of religion and man-
ners, by idolatry and other vices, Exod. xxxii.
7; Deut. xxxi. 29; Gen. vi. 12. And that
which he spake before as of one man, he now
applieth to all mankind. Made abomin-
AULE.] Or 7)iade loathsome to wit, their
action or themselves; as the Gr. saith, "they
are abominable, or become loathsome." So
in 1 Kings xxi. 26. The Chald. interpret-
eth, " they abhor good." Practise,] Mean-
ing their evil actions: therefore in Ps. liii.
2, it is gnavel, evil; which here is gjialilah
action.
Ver.. 3.— All is,] Or, the all, that is,
the whole universal nndtitude is de-parted;
all in general, and every one in particular, as
is expressed, Ps. liii. 4. Become onprofit-
able.] Or fit for no use ; so the apostle
expresseth it in Gr,: the word here used
being rare, and taken from Job xv. 16, and
i»;tokeneth a thing loathsome; stinking, and
so unfit for use.
Ver. 4. — Do they not know?] Mean-
ing, doubtless they know, and cannot plead
ignorance. A question hath often the force
of an earnest asseveration. Eat my peo-
ple,] That is, the poor, as is added for ex-
planation in Exod. xxii. 25, for God's people
commonly are the poorer sort, James ii. 5,
6; Luke vi. 20, and such are eaten or de-
voured of the wicked, Ps. Ixxix, 7, who
• eat their flesh, and flay off their skin, and
chop them in pieces as flesh for the caldron,'
Mic. iii. 3. As they eat bread,] The
word as seemeth here to be understood or,
without it, we may read, ' they eat bread,'
that is, 'are secure, and without remorse,' do
give themselves to eating and drinking. So
' eating of bread is used for banqueting,'
Exod. xviii. 12.
Ver. 5. — There dre.\d they a dread,]
That is, they are sore adread, or fear a
great fear, as Luke ii. 9. So, 'hath sinned
a sin,' Lam. i. 8, that is, ' hath grievously
sinned.' And by ' there,' he meaneth the
suddenness of it, as also in Ps. xxxvi. 13, or
' there,' that is, in their heart and conscience.
The Gr. translateth, " they dreaded with
fear, where no fear was:" the Chald., " they
feared with a false fear, with which it was not
meet to fear." Because God is,] This
may be taken as a cause of their foresaid
fear, as Saul was afraid of David, 1 Sam.
xviii. 14, 15, or it is an opposition to their
dread, ' but God is in the just generation,'
and therefore they dread not, but are defend-
ed from the siege of their enemies, as Ps.
liii. 6. The Chald. saith, " because the word
of the Lord is in the generation of the just."
Ver. 6. — Ye would make abashed,]
That is, ye reproach it, and would confound,
frustrate, and bring it to nothing. So
abashing and shame is often used for frus-
tration of one's purpose and hope, Ps. vi. 11.
Because Jehovah,] Or, but Jehovah is his
shelter and hope, therefore he shall not be
abashed, Ps. xxv. 3. Contrariwise, ' the
wicked shall be abashed, because Gad >efuseth
them,' Ps. liii. G
PSALM XV.
437
cause Jehovah is his liope. ' WIio will give out of Zion tlie sal-
vation of Israel ? when Jehovah returneth the captivity of liis
people, Jacob shall be glad, Israel shall rejoice.
Ver. 7. — Who will give,] Or, 0 that
some would give I it is a form of wishing often
used in tlie scripture, as Ps. Iv. 7; Deut. v.
59; Job vi. 8. Oct of Zion,] This is
meant of Christ the salvation of God to Is-
rael, «ho was expected out of Zion ; as it is
written, ' the Redeemer shall come out of
Zion, and shall turn away impieties from Ja-
cob,' Rom. xi. 26. Returneth the cap-
tivity,] That is, bringvth again those that
were led captives: according to the promise,
Deut. XXX. 3, and this was performed by
Christ, Luke iv. 18; Eph. iv. 8. Captivity
or leading away, is here used for the people
led away; as another word of like significa-
tion is so used, Ezek. xi. 24, 25. So Ps.
exxvi. Jacoh, Israel,] That is, God's peo-
ple, the posterity of Jacob, who also was
called Israel. (So Aaron was put for his
posterity, the Aaronites, 1 Chron. xii. 27 ;
xxvii. 17, and David, for his children, 1
Chron. iv. 31,) Jacob is a name that noteth
' infirmity ;' for he strove for the first birth-
right, but obtained not, when he ' took his
brother by the heel in the womb ;' and there-
upon was called Jacob, Gen. xxv. 22, 26.
But Israel is a name of power and princi-
pality; for after he had wrestled with the
angel, behaved himself princely, wept, prayed
and prevailed, his name was changed from
Jacob to Israel, as a prince or prevailer with
God, Gen. xxxii. 24, 26, 28 ; Hos. xii. 3,
4. Therefore is the name Israel given to all
God's people, even the Gentiles also, that
have Jacob's faith, Gal. vi. 16, as long before
Jether, who was by nature an Ishmaelite, 1
Chron. vii. 17, was for his faith and religion
called an Israelite, 2 Sam. xvii. 25. It may
also be observed, how in this word Israel
are contained the first letters of the names of
Abraham and Sarah his wife, of Isaac aud
Rebekah his wife, of Jacob and of both his
wives, Leah and Rachel: all which persons
(except Rachel) were also buried together in
ouB cave, Gen. xlix. 29, 31.
PSALM XV.
David descriheth a citizen of Zion, hy his godly and righteous con-
versation.
^ A psalm of David ; Jehovah, who shall sojourn in thy tent,
who shall dwell in the mountain of thy holiness ? ^ He tliat
walketh perfect, and worketh justice, and speaketh truth in his
Ver. 1. — In thy Tent,] Or pavilion,
called in Hebrew Ohel., of spreading over. God
caused an habitation to be made in the wilder-
ness, wherein he dwelt among men, Exod.xxvi.
Ps. Ixxviii. 60, that mansion, made of ten
curtains, he called Mishcan, an habitacle, or
tabernacle, Exod. xxvi. 1 ; Ps. xxvi. 8, over
which, other curtains were made and cast
for a covering, called Ohel, ' a tent or cover-
ing,' Exod. xxvi. 7. Hereupon the whole
place is called sometime Ohel, a ' tent,' some-
times il//*;^ca«, a 'tabernacle.' To this tent all
God's people were to come for his public
worship, Lev. xvii. 4,5; Dent. xii. 5,6. It
was a movable place, and so differed from an
' huu^e ' or settled habitation, 2 Sam. vii. 1,
6; I Chron. xvii. 5, yet for the use, it is
sometime called 'a house,' as is noted on
Ps. V. 8. Mountain.] The mount Zion,
whereof see Ps. ii. 6. The Chald. call-
eth it, " the mount of the house of thy holi-
ness."
Ver. 2. — Walketh perfect,] That is,
leadeth his life perfect, entire, siinple, sin-
cere, and zinblemished. It noteth the in-
tegrity that is before God, in heart and spirit;
according to the covenant, ' walk before me,
and be perfect,' Gen. xvii. 1, and, ' thou
shalt be perfect with Jehovah thy God,'
Deut. xviii. 13; Matt. v. 48. Therefore
this perfectness must first be in the heart,
Ps. cxix. SO, then in the ways, Ps. xviii. 33;
c;-.ix. 1. Worketh,] Ov, tffecteth justice;
this is ' wrought by faith,' Heb. xi. 33; and
438
PSALMS.
lieart. ' Slandcretli not witli liis tongue, dotli not evil to his next
friend, and taketh not up a reproacli against liis neiglibour. ' In
whose eyes an abject is coiitenuied, but he honouietli them that
fear Jeliovali : sweareth to his hurt, and changetli not. ' Giveth
not liis money to biting usury, and taketh not a bribe against the
imiocent : he that doth tliese things sliall not be moved for ever.
such a man is acceptable to God, Acts x.
35.
Ver. 3. — Slaxdereth not,] Or de-
fameth not, backbiteth not. This Avord /?«-
gal, (from whence Regel, a foot, is deiived)
properly iioteth a ' going to and lio,' 'prying
and spying,' and 'cai lying tales and rumours,'
and is used for defaming, or ' calumniating
by craft and guile,' 2 Sam. xix. 27; and here
generally for all busy, crafty, deceitful or
malicious abuse of the tongue: which the
Gr. C'xpresseth by " using fraud " "or dole."
Taketh not up a reproach,] Or layeth
not on, or beareth not a reproach. This
importeth both the first raising, and the after
receiving and reporting of a reproachful tale,
Exod. xxiii. 1; Lev. xix. 16. The like
phiase is used sometime for bearing or suf-
fering reproach, Ps. Ixix. H; Ezek. xxxvi. 15;
that sense is not amiss here; ' beareth not
reproach upon his neighbour,' that is, sufler-
eth not his neighbour to be reproached; as
elsewhere he sailh, ' bear not sin upon thy
neighbour,' or 'suffer him not to sin,' Lev. xix.
17.
Ver. 4 In whose eyes an apject,]
Or, In his eyes a reprobate is contemned.
The order also may be changed thus, 'in
whose eyes the contemptible' (or 'vile person,'
as Dan. xi. 21,) is rejected. See examples
of such carriage, 2 Kings iii. 14; Esth. iii.
2; Luke xxiii. 9. The Gr. translateth it,
" an evil-doer is set at nought before him :"
the Chald. thus, " He that is despised in his
own eyes, and contemned." S^^■EARETH to
HIS HURT,] Or to his evil, his hindcrance,
or to afflict himself. Which may be under-
stood of oaths to men, turning to his own
loss and damage, which yet he keepeth; or of
oaths to God, vowing to afflict himself, by
abstinence. The Heb. word which signifieth
evil, is olten used for affliction; as in Ruth
i. 21, ' the Almighty hath done evil unto me,*
that is, hath afflicted me. Otherwise if we
understand it of doing evil to another, the
meaning is, ' sweareth to do evil, but doth
not recompense it;' that is, performeth it not:
for the word change, here used, sometimes
sigiiifieth recompense, as Job xv. 31; com-
pare this place with the law for ' swearing tp
do evil, or good,' Lev. v. 4. The Gr. trans-
lateth 'sweareth to his neighbour:' iorrangh,
' evil,' reading reangh, ' a neighbour:' this
sense is good. And rangh, though not usual,
may be taken for a neighbour here, and in
Prov. vi. 24.
Ver. 5. — Monev,] Heb. silver, that is,
money, usually made of silver. To biting
USURY,] Or with biting, that is, usury, fitly
so called, because it biteth and consumeth the
borrower and his substance. See the note.''
on Exod. xxii. 25. Be moved,] Or shaken,
removed. And commonly it implieth in it
some evil to the thing moved, Ps. xxxviii.
17; xciv. IS; xiii. 5; Ix. 4, and often in the
Psalms; therefore the just have thisprivilegeof
God, ' never to be moved,' Ps. Iv. 23 : Prov,
X. 30; xii. 3.
PSALM XVL
1 . David propJiesieth of ChrisVs confidence in God, and love to the
saints on earth. 4. The sorrows of idolaters, with whom he hath no
commiinion. 5. He is content with his lot and heritage. 7. Blesseth
God in his affiictions. 9. Prof esseth his hope of resurrection from the
dead, and eternal joys at the right hand of God.
' MiCHTAM of David: Preserve me, O God, for I hope for
, Ver. 1.— MiCHTAM of David,] X>awVr* ing gold, 'Ps. xlv. 10, of that this mjc^tow may
jewel, or notable song. Cethemis 'fine glister- be derived, for 'a golden je\Yel:' and so note
PSALM XVI.
439
safety in tliee. - Thou hast said to Jehovah, tlioii art my Lord ;
my good not unto tliee. ^ To the sahits which are in the earth,
and tiie excellent, all my delight in them. * Their sorrows shall
be multiplied that endow another : I will not pour out their poured
out oblations of blood, neither will I take up their names upon my
lips. ^ Jehovah the portion of my part and of my cup, thou sus-
tainest my lot. " Tlie lines are fallen to me in the pleasant places,
yea the heritage is fair for me.
the excellency of this Psalm. The like title is
before the Ivi. Ivii. Iviii. lix. and Ix. Psalms.
Preserve me, O God,] Christ speaketh this
Psalm by David his type, as we are taught
in the New Testament, Acts ii. 25,31 ; xiii.
35, and here is handled his mediatorship,
death, resurrection, and ascension. In thee,]
Chald. "in thy word."
Veb. 2.' — Thou hast said,] He speaketh
this to himself; " thou, O my soul, sayest,"
so the Chald. paraphrase explaineth it ; and
the Gr. to make it plainer, traiisiateth, " 1
have said." Or it may be spoken to the
spouse or church of Christ. Mr good not
UNTO thee,] Understand, extendeth not, or
pertaineth not to thee, or is not for thee; which
the Gr. expoundeth thus, " of my goods thou
hast no need." For, if man be just, what giv-
eth he to God ? or what receiveth he at his
hand ? Job xxxv. 7. The Chald. saith, " my
good is not given but of thee."
Ver. 3. — To THE saints,] To wit, my
good extendeth, as elsewhere Christ saith,
•for their sakes sanctify I myself, that tliey
also may be sanctified through the truth,'
John xvii. 19. Are in the earth,] Such
is the meaning of the Heb. phrase, " in earth
they;'' the relative being put for the verb,
which sometime the Heb. itself explaineth :
as, ' he not the king of Israel,' 1 Kings xxii.
33 ; for ' it was not the king,' 2 Chron. xviii.
32; so ' he overseer,' 2 Kings xxv. 19; for
' was overseer,' Jer. lii. 25, and sundry the
like. Excellent,] Or, noble, glorious, won.
derful : an honourable title given to Chris-
tians. See Ps. viii. 2. The Chald. addeth
"excellent in good works." All jmy de-
light iN them,] Or, in ivhom all my plea-
sure is ; Heb. chejMsibam, that is, my plea-
sure in them ; so in is. Ixii. 4, the church is
c-iWad chephtsi-bah, that is, my pleasure in her.
Ver. 4. — Their sorrows shall be mul-
tiplied,] This is meant of idolaters, who
hastily endow, that is, ofler sacrifice to ano-
ther God, and so increase their griefs , which
may be understood of afllictions, or of griev-
ous idols: for the Heb. ghnatsabim, sorrows,
is often used for idols, as in Ps. cxv. 4, and
so the Chald. paraphrast taketh it here, say-
ing, "the wicked they multiply their idols,
and after they hasten to offer their gifts."
I will bless Jehovah, which hath
Accordingly the sense may be this, * they
whose grievous idols are multiplied, they en-
dow another god; I will not pour out their obla-
tions,' that is, I will not partake with them,
or be a mediator for them. Endow ano-
ther,] Or, hasten to another. A simili-
tude from dowries given in marriages, mean,
ing gifts and oblations hastily brought for di-
vine worship. Poured OUT oblations,] Or,
shed-offerings ; efiusions properly, put by fi-
gure of speech for effused or poured out liquor,
commonly called drink-oHeriiigs, which were
wont to be poured out upon the sacrifices, and by
God's law were to be of wine or skccar, Num.
XV. 5, 7, 10; xxviii. 7, but among idolaters
were of blood. The Chald. giveth this sense,
" I will not receive with favour their drink-
offerings, nor the blood of tlieir sacrifices.
Take up their names,] That is, not men-
tion or speak of them, according to the law,
Exod. xxiii. 13 ; Josh, xxiii. 7.
Ver. 5. — Of my part,] Or, of wy por-
tage, that is, of the inheritance paited, shared,
and dealt unto me. Su the Gr. tunieth it,
" of mine inheritance." The word is gene-
rally used for lands, cities, goods, spoils, &c.
that are shared out. And this here hath re-
ference to the law of the priests, which had
no part among the people, for that ' the Lord
was their part and inheritance,' Num. xviii.
20. The Lord is ' his people's part,' Jer. x.
16; li. 19; and aeain, his people are called his
part, Deut. xxxii. 9. My cup,] That is, mea-
sure and portion of joys or afflictions, Ps.
xxiii. 5; and xi. 6. My lot,] This also is
used for an inheritance obtained by lot, Jos.
xviii. 11 ; Judg. i. 3. The apostle calleth
Christ's church by this name, 1 Pet. v. 3.
The Gr. translateth, " thou art he that re-
storest mine inheritance to me."
Ver. 6. — The lines,] Or cords, such were
used in measuring of lands or heritages, Ps.
cv. 11 ; Ixxviii. 55 ; 2 Sam. viii. 2; and fi-
guratively a line is put for the 'portion
measured,' Josh. xvii. 5, 14. Is fair ior
ME,] Or, which is fair unto me, that is,
which pleaseth me well.
Ver. 7. — Counselled me,] Given me
counsel by his word and Spirit, touching my
sufferings, and the glory that shall follow, 1
Pet. i. 11; Luke xxiv. 25, 26. ' God is
440
PSALMS.
counselled me, yea, in the nights my reins do chastise me, * I have
proposed Jehovah before me continually, for he is at my right hand,
I shall not be moved. ^ Therefore my lieart rejoiceth, and my
glory is glad ; also my flesh shall dwell in confidence. ^° For thou
wonderful in counsel, and excellent in works,
Is. xxviii. 29.
Ver. 8. — I HAVE PROPOSED,] Or, equally
set : the Gr. (which the apostle followetli)
saith, ' 1 beheld before,' Actsi. 25. He is
AT MY RIGHT HAND,] The woid is, js Sup-
plied, Acts ii. 25. For ' God to be at the
right hand,' is powerfully to assist and com-
fort : as on the contraiy, for Satan to be there,
is greatly to resist and anuoy, Ps. cix. 6; Zach.
iii. 1. I SHALL NOT BE MOVED,] Or, ' that
I be not moved,' Acts ii. 25.
Ver. 9. My glory,] This by the apos-
tle is applied to the tongue. Acts ii. 26,
which is the instrument wherewith we glorify
God. See Ps. xxx. 13 ; Ivii. 9 ; Gen. xlix. 6.
Dwell in confidence,] Or, abide with hope,
that is, boldly, safely and securely; meaning
that his flesh (his body) should abide (or rest)
in the grave, with sure hope of rising again
from the death at the third day.
Ver. 10. — My soul,] The Heb. nepkesh
and Gr. psuchee, which we call soul, hath the
name of breathing or respiring, and is there-
fore sometime used for the breath, Job xli.
12, it is the vital spirit that all quick things
move by ; therefore beasts, birds, fish, and
creeping things are called in Scripture, ' liv-
ing souls,' Gen. i. 20, 24. And this soul is
sometimes called the blood, Gen. ix. 4, be-
cause it is in the blood of all quick things.
Lev. xvii. 11. It is often put for the life of
creatures; as ' keep his soul,' Job ii. 6, that
is spare his life: ' a righteous man regardeth
the soul of his beast,' Prov. xii. 10, that is, the
life: so to seek the soul, is to seek one's life,
to take it away, Ps. liv. 5; Mat. ii. 20. It
is also many times used for one's self ; as
Job justified his soul, that is, himself, Job
xxxii. 2. 'Take heed to your souls,' that is,
to yourselves, Deut. iv. 15; so Gen. xix.20;
Luke xii. 19. And thus it is put for the
person, or whole man ; as, give me the souls,
that is the persons, Gen. xiv. 21, so ' an hun-
gry soul', Ps. cvii. 9; 'a full soul,' Prov.
xxvii. 7; 'a weary soul,' Prov. xxv. 25;
'eight souls,' 1 Pet. iii. 20; 'seventy-five
souls,' Acts vii. 14, and many the like. It is
used also for the lust, will, or desire, as Ps.
xli. 3; Exod. xv. 9, for ' the afi'ections of the
heart,' Ps. xxv. 1, for the body of man, that
hath life and sense, Ps. cv. IS; xxxv. 13;
and finally, it is sometimes a dead body or
corpse. Num. v. 2; ix. 10; xix. 11, 13,
though this be figurative, and yi^ry improper,
for at one's death the soul goeth out. Gen.
xxxv. IS. The word being thus largely used,
is to be weighed according to the matter and !
circumstances of each text. For this here in 1
the psalm, compare it with the like in other
places, Ps. xxx. 4 ; cxvi. 8 ; Ixxxix, 49 ; j
Ixxxviii. 4; xciv. 17. Christ gave his soul |
for the ransom of the world, and poured it I
out unto death. Is. liii. 12; Mat. xx. 2S ;
John x. 11, 15, 17; xv. 13. To hell,]
Or, in hell, in death's estate, or deadly hell.
This word hell properly signifieth deep, whe-
ther it be high or low ; and though by cus- '
tom it is usually taken for the place of devils |
and condemned men : yet the word is more I
large ; and as heaven is not only the dwelling. i
place of God and his saints, but generally all \
places above us, where the stars, the clouds, j
the winds, the birds, &c. are, as is showed,
Ps. viii. 9, so hell is all places beneath, \
Wherefore it may in this large sense serve to
express the Heb. viovdsheolhere used; which
sheol is ' a deep place,' Job xi. 8 ; Prov. ix.
18; and said in scripture to be beneath, Ps.
Ixxxvi. 13; Deut. xxxii. 22; Is. xiv. 9; as
heaven is above, and it, with the Gr. word |
hades, is opposed to heaven, Ps. cxxxix. 8 ; '
Amos ix. 2; Mat. xi. 23. It cometh of fAaa/,
to crave, ask, or require, because, 'itrequir-
eth all men to come unto it, and is never sa- •
tisfied,' Ps. Ixxxix. 49 ; Prov. xxx. 15, IG ;
xxvii. 20. It is a place or estate which all i
men, even the best, come unto; for Jacob
made account to go thither. Gen. xxxvii. 35.
and Job desired to be there. Job xiv. 13, (for
he knew it should be his house. Job xvii. 13,) j
and our Lord Christ was there, as this psalm, I
with Acts ii. 31, showeth ; andSolomon tell- '
eth,thatall go thither, Eccl. ix. 10. It is usual-
ly joined with grave, pit, corruption, destruc-
tion, and the like words pertaining to death, I
with which sheol or hades is joined as a
companion thereof, Rev. i. 18.; vi. 8. Da- !
than and Abiram, when the earth swallowed
them up, are said to go down quick iaio sheol,
Num. xvi. 30, 32, 33. Jonas in the whale's
belly, was in the belly of sheol, Jon. ii. 3,
and other holy men that were delivered from
great miseries and peiils of death are said to
be delivered from sheol or hell, Ps. Ixxxvi.
13; xxx. 4; xviii. C; cxvi. 3, and those that
are dead, are gone to sheol, Ezek. xxxii. 2I5 '
27. And as death is said figuratively to have '
gates, Ps. ix. 14, so sheol, hades, hell, hath gates, !
Is. xxxviii. 10; Mat. xvi. 18, and a soul. Is.
v. 14, and a hand, Ps. xlix. 16; Ixxxix. 49, ]
and a mouth, Ps. cxli. 7; and a sting, which |
PSx\LM XVII.
441
wilt not leave my soul to licll,
saint to see corruption. " Thou
life : satiety of joys before thy
hand to perpetuity.
by Christ is done away, 1 Cor. xv. 55, so that
as he was not left to sheol, but rose from death
(from the heart of the earth, Mat. xii. 40.)
the third day ; so al! the saints shall likewise
be delivered from sheol, or hades, Ps. xlix.
16 ; Hos. xiii. 14, and it with death shall be
abolished, Rev. xx. 14. So by the Heb.
sheol, the Gr. hades, and our English hell, we
are to understand the place, estate, or depth
of death, deadlibed. See the annot. on Gen.
xxxvii. 35. And these words/ thou wilt not
leave my soul to hell,' teach us Christ's re-
surrection; as if he should say, thou wilt not
leave me to the power of death or grave to be
consumed, but wilt raise me from the dead,
as the words following, and the apostle's ex-
planation do manifest, Acts, ii. 24, 31; xiii.
34, 35. Thou wilt not give,] l:iot grant
or suffer. An Heb. phrase often used, as ' I
gave thee not to touch her,' Gen. xx. 6.
God ' gave thee not to hurt me,' Gen. xxxi.
7; ' he will not give you to go,' Exod. iii. 19.
So Ps. Iv. 23; Ixvi. 9; cxviii. IS, and many
the like. To see corruption,] That is, to
feel corruption, or to corrupt, to rot. As to
see death, is to die, Ps. Ixxxix. 49; Luke ii.
2G; John viii. 51, 52; so, to 'see evil,' Ps.
xc. 15, and to 'see good,' Ps. xxxiv. 13, is
to feel and enjoy it, and to ' see the grave,'
Ps. xlix. 10. Cobruption,] The Heb.
shachath properly sign ifieth corruption or rot-
tenness ; and is so to be taken here, as the
thou wilt not give thy gracious
wilt make me know the way of
face ; pleasures are at thy right
apostle urgeth the force of the word. Act xiii.
36, 37. ' David saw corruption, but he
whom God raised up, saw not corruption.'
Yet often the word is used for a pit or ditch
wherein carcasses do corrupt. See the note
on Ps. vii. 16.
Ver. 11. — Thou wilt make me know,]
Or, hast made me know, (as Acts ii. 28,) that
is, givest me experience of. The way of
life,] journey of lives : the way or course to
life from death, and to continue in life eter-
nal ; the apcs'le saith, ' ways of life/ Acts ii.
28. And hereby life in heaven with (Jod
is implied; as, 'to enter into life,' Mat.xviii.
9, is to enter ' into the kingdom of God,'
Mark ix. 47. Before thy face,] Or, with
thy face : that is, ' in thy presence,' I shall
have 'fulness of joys.' "The Gr.. which the
apostle followeth, Acts ii. 28. saith, 'Thou
wilt fill me with joy, with thy face.' The
Heb. eth penei and liphnei, ' with,' or ' be-
fore the face,' are both one, and sometimes
put one for another; as 1 Kings xii. C, with
2 Chron. x. 6. God's face or presence, as
it is our greatest joy in this life, Exod. xxxiii.
14 — 16, so shall it be in the next, Ps. xvii.
15. Wherefore the wicked shall then be pu-
nished, ' from his presence,' 2 Thess. i, 9.
Pleasures,] Or, pleasantnesses, (that is,
pleasant joys,) at thy right hand, the place
of honour, delights, and joys eternal. Mat.
XXV. 33, 34, 46.
PSALM XVII.
1. David in confidence of his integrity, craveth defence of God against
his ejiemies. 10. He shewcth their pride, craft and eagerness. 13. He
prayeth to he delivered from them mho have their portion in this life ;
hut his hope is for the life to come.
' A PRAYER of David.
Hear thou Jehovah, justice ; attend to my shrill cry: hearken
to my prayer, without lips of deceit. ^ From before thy face,
Ver. 1. — Justice,] That is, my justice,
as the Gr. explaineth it, " my just cause and
complaint." The Chald. saith, " accept, Lord,
my prayer in justice. Shrill cry,] Or,
shouting, that is, ' loud complaint.' See Ps.
V. 12. Without lips,] Or, not loith lips
of deceit, that is, ' which prayer is unfeigned,
not uttered with guile.
Vol. II 5
Ver. 2. — Come forth,] Or, proceed,
that is, let my judgment be clearly pro-
nounced and executed. Therefore in Hos.
vi. 5, he addeth the similitude of the light or
sun. Righteousness,] Or, equities; this is
all righteous causes and persons, or my most
righteous cause.
Ver. 3.— Hast tried,] Or, examined me.
442
PSALMS.
let my judgment come forth ; let tliine eyes view righteous-
nesses. ' Tliou hast proved my lieart, liast visited by night ;
thou hast tried me, but hast not found : * I have purposed my
mouth shall not transgress. For the works of men by the word
of thy lips, I liave observed the paths of the breaker through.
* Sustain thou my steps in thy beaten paths, that my footsteps be
not removed. ^ I call upon thee, for thou wilt answer me, O God,
bow thine ear to me, hear my saying. ' Marvellously separate thy
mercies, O Saviour of them tliat hope for safety : from them that
raise up tliemselves with thy right hand. ^ Keep thou me as the
black of the apple of the eye ; in the shadow of thy wings hide
thou me. ® From faces of the wicked that waste me, my enemies
in soul, that environ round against me. '" With their fat they liave
to wit, as metal iu the fire: so Ps. Ixvi. 10.
Hast not found,] Or, shall not at alljind,
to wit, any dross or deceit; or, as the Chald.
addeth, ' corruption.' The Gr. translateth,
"iniquity was not found in me." Shall not
TRANSGRESS,] Or, transgresscth fiot, that is,
I purposed not to transgress with my mouth,
by murmuring against thy fiery trial of me ;
or, that which I purposed, my mouth trans-
gresscth not, but my thoughts and words
agree. The Chald. thus, " I have thought
evil, it hath not passed my mouth."
Ver. 4. — For the works,] Or, concern-
ing the works of men : Adam is here used
for all earthly men. Have observed,] Or,
taken heed of, to wit, lest they should hurt
me, or, that I should not walk in them, as
the next verse sheweth ; otherwise sometimes
to observe ways, is 'to walk in them,' Ps.
xviii. 22. The BREAKER throdgh,] That
is, (he robber or thief, as this word is ex-
pounded in Gr. Mat. xxi. 13, from Jer. vii.
11, one that hreaketh bounds or limits, houses,
hedges, laws, &c. So Ezek. xviii. 10.
Ver. 5. — Sustain,] Hold up, or contain ;
this is spoken prayer-wise to God, as the next
verse manifesteth ; theGr. turneth it, "make
perfect." It may also be read, ' sustaining;'
or ' to sustain ;' and so have reference to the
former verse, 'T observed the robbers' paths,'
not to walk in them, but to 'sustain (or sus-
taining, holding fast) my steps in thy paths.'
The Heb. tamoch may be Englished, ' sus-
tain thou ;' as zachor is ' remember thou,'
Exod. XX. 8; shamor, 'observe thou,' Dent.
V. 12, haloc, is ' go thou,' 2 Sam. xxi v. 12,
for which in 1 Chroii. xxi. 10, is written lee,
'go thou.' My steps,] Or, my steppings
foru-ard, my right-forth steps. So Ps. xxxvii.
31; xl. 2. Beaten paths,] Or, round
paths; properly the word signifieth paths
beaten with waggon wheels ; here used gene-
rally for strait, direct, and beaten ways. So
Ps. xxiii..S; Ixv. 12; cxl. 6.
Ver. 7. — Marvellously separate,] Or,
make marvellous, that is, in wondrous and
excellent sort show me thy mercies, which are
common unto all, let them now peculiarly be
bestowed on me. See Ps. iv. 4. The Gr.
saith " make marvellous." When Christ
cometh he ' will be made marvellous in them
that believe,' 2 Thess. i. 10. Hope for
safety,] Or, trtist, to wit, in thee, as the
Gr. explaineth it, or, 'in thy right hand,' as
is after expressed. God is 'Saviour of all
men, specially of them that believe,' I Tim.
iv. 10. With thy right hand,] This
seemeth to have reference to the first, ' O Sa-
viour (or thou which savest) with thy right
hand;' as Ps. cxxxviii. 7; Ix. 7. It may
also be referred to the second, ' them that
hope in thy right hand ;' or to the last, ' them
that raise up themselves against thy right
hand ;' and thus the Gr. turneth it. But
the Chald. otherwise, "avenge them on
those which rise up against them, with thy
right hand.
Ver. 8. — The black,] That is, the sight
in the midst of the eye, wherein appeareth
the resemblance of a little man; and there-
upon seemeth to be called in Heb. ishon, of
ish^ which is a man. And as that part is
blackish, so this word is also used for other
black things, as ' the blackness of the night,"
Prov. vii. 9, and ' blackness of darkness,'
Prov. XX. 20. Of the apple,] So we call
that which the Heb. here called bath, and in
Zach. ii. 8, babath, that is, the little image
appearing in the eye, as before is noted.
The word bath also signifieth a daughter,
whereto the Gr. cores doth agree. By this is
meant the tender care of God for his people:
and David here useth both words for more
vehemency ; whereas elsewhere one of them
only is used, ishon, the black, in Deut. xxxii.
10; Prov. vii. 2, babath and bath, the apple,
in Zach. ii. 8 ; Lam. ii. 18. Hide thou
ME,] Heb. thou shalt hide, or keep me secret.
PSALM XVII.
443
closed up, with tlieir mouth they speak in pride. " In our steps
now they compass us ; their eyes tiiey set bending down into the
earth. '^ His likeness is as a renting lion that is greedy to tear,
and as a lurking lion sitting in secret places. '^ Rise up, Jehovah,
prevent thou his face, make him bow down, deliver ray soul from the
wicked one with thy sword. " From mortal men with thine liand,
Jehovah, from mortal men of the transitory world, who have their
part in this life, and their belly thou fillest with tiiine hid treasures ;
satisfied are the sons, and they lay up their overplus for their
babes. '^ I, in justice shall view thy face, shall be satisfied wlien
/ awake with thine image.
It is the property of the Heb. tongue, often
to set down a prayer in this form, especially
iu the end of a sentence, as noting some as-
surai\ce to have a request fulfilled. So in Ps.
liv. 3; lix. 2; Ixiv. 2; Job vi. 23; xxi. 3;
xl. .5. See also the note on Ps. x, 17.
Ver. 9. — From faces,] Or, because of
the ivicked. Sae Ps, iii. 1. Enemies in
SOUL,] Or, for the soul; meaning deadly ene-
mies, that seek the soul or life. See Ps.
XXXV. 4. Tlie Chald. expoundeth it, " in
the will (or desire) of their soul."
V^ER. 10. — They have closed up,] To
wit, their face or body; (much like that
speech iu Job xv. 27, ' he hatli covered his
face with his fatness,') or, their fat they close
up, meaning that they pamper and harden
themselves. In pride,] That is, proudly or
haughtily.
Ver. Jl. — In cor steps,] Or, in our go-
ing, that is, wlieresocver we go, they trace
our footing, they compass me and us: the
Heb. hath both these readings, meaning Da-
vid, with his company. They set,] To wit,
upon us. Bending down,] To wit, them-
selves, that they be not espied: as Ps. x. 10,
or to bend. down, to wit, us, to overthrow us,
or to set down their nets and snares.
Ver. 12. — His likeness,] That is, tiie
likeness (or hue) of every one of them ; or he
may intend some principal one, as Saul.
Ver. 13. — Prevent his face,] That is,
first come to help me, and suddt;nly and ui\-
looked for come upon him, and disappoint
him. With thy su'ord,] That is, thy judg-
ment and vengeance, for all means of destruc-
tion are the Lord's sword, Is. Ixvi. IG; xxvii.
1 ; Jer. xlvii. 6; Zeph. ii. 12. The Chald.
expoundeth it, " the wicked which deserveth
to be killed with thy sword," or understand,
' which wicked man is thy sword,' as Ashur
is called the ' rod of his wrath. Is. x. 5, and
so in the verse following, 'from mortal men,
which are thy hand ;' or, with thy hand, that
is, ihy judgment or plague, for so God's hand
uftt-ii siguifitlh, Exod. vii. 4; Acts xiii. 11.
Ver. 14. — Of the transitory world,]
That is, worldlings, as they of the city are ci-
tizens, Ps. Ixxii. 16. Tlie word cheled is
used also for the short time of man's age and
durance, Ps. xxxix. 6; Ixxxix. 48. Here
and in Ps. xlix. 2, it is the world, warned of
the transitoriness, 'for the fa'ihion of this
world passeth away,' 1 Cor. vii. 31. In this
LIFE,] According to Abraham's speech, ' Son,
remember that thou in thy lifetime receivedst
thy good things,' Luke xvi. 25. Of the
wicked's prosperity here, see Job xxi. 78,
&c. The sons,] To wit, of those worldlings,
meaning that both they and their children
have their fill. Or, ' satisfied are they with
sons,' as iu Job xxi. 11, 'they send forth
their children like a flock.' "Their over-
PLHS,] The residue of their store, or their ex-
cellency. For this wovA jether is used some-
times for overplus in quantity, Exod. xxiii.
11; 1 Kings xi. 41: sometimes itnotethalso
the excellency or dignity, Gen. xlix. 3.
Ver. 15. — In justification,] Meaning
in the justice (or righteousness, which is ' of
God by faith' in Christ, as Phil. iii. 9. View
thy face,] That is, enjoy thy comfortable
favour, as Ps. iv. 7; xix. 11, or ' sliall see
and know thee plainly and perfectly,' as I
Cor. xiii. 12; 2 Cor. iii. IS; 1 John iii. 2.
Whom I awake,] To wit, out of the dust of
the earth, ' from the sleep of death,' as Is.
xxvi. 19. With thy image,] To wit, /
shall be satisfied with it ; so meaning by
image, God's glory, or, with thy image, that
is, having it upon me: for ' as we have borne
the image of tlie earthly man, so shall we
bear the image of the heavenly,' 1 Cor. xv.
49. Compare herewith Ps. Ixxiii. 20. The
Heb. doctors expounded this " in justice," to
be meant of the garden of Edeu (the hea-
venly paradise) called justice, " and that in
the world to come, which is after the raising
of the dead to life; it is in the light stored
up, called the image ; and this is that (in Ps.
xvii.) "I shall be satisfied when I awake, with
thine image," saith R. Menachem on Deut.
iv. But the same rabbin on Lev. x. givetii
a better exposition of this word justice, say-
444
PSALMS.
ing, " For there is no coming before the most
high and blessed king, without the shecinah
(that is, the divine majesty of God in Christ)
to signify which tiling (it is said) I in ju-itiie
shall view thy face."
PSALM XVIIL
1. David having been delivered from all his enemies, profcsseth his
love unto God therefore. 5. He rememhereth the great dangers wherein
he had been, 7. his cries unto God, 8. the Lord's rconderf id judgments
upon his eyiemies, 17. and deliverance of David. 21. He showeth his
integrity of life, 27. Gods justice towards all men, 33. the victories which
he gave unto David, 44. and dominion over peoples. 50. The glory of
God's name among the Gentiles, for his salvation of Christ (whom David
figured) and of all nations by him.
* To the Master of the music, a Psalm of tlie servant of Jeho-
vah, of David, which spake to Jeliovah the words of this song, in
the day that Jeliovah had delivered him from the hands of all his
enemies, and from the hand of Saul. And he said ;
^ I WILL dearly love thee, Jehovah, my firm strength. ^ Jehovah,
my Rock and my fortress, and my deliverer, my God, my Rock,
in whom I hope for shelter, my shield, and horn of my salvation,
mine high defence. * I called upon the praised Jehovah, and from
mine enemies I was saved. ^ The pangs of death compassed me,
Ver. L — The servant of Jehovah,] So
he eiititleth himself here, and in Ps. xxxvi. 1,
for his service in administering the kingdom.
This song is also written in 2 Sam. xxii.,
with some little change of a few words which
shall be observed. Hand of Saul,] which
iioteth the power of the king, above that which
is noted by the hand or palm of other ene-
mies ; yet for this word hand, in 2 Sam. xxii.
1, is tised palm: the Chald. expoundeth it,
" the sword of Saul."
Ver. 2. — I will dearly love,] Or, /
love heartily vith my inmost bowels. The
original word is in this place for entire love;
but elsewhere is often used for ' tender mer-
cy,' or ' bowels of compassion,' Ps. xxv. C;
cii. 14; ciii. 13. This verse is added here,
more than in 1 Sam. xxii.
Ver. 3. — Fortress,] Or, munitioti, a
place or hold to flee unto, when one is hunted
and chased. See Ps. xxxi. 3. Rock,] Two
names of a rock are in this verse ; the first,
selangh, a firm stone, rock or cliff; the latter,
tsiir, a strong or sharp rock, and is often the
title of God himself, and turned in Gr. Theos,
that is, God, as in 32d and 47lh verses of this
Psalm, Deut. xxxii. 4, 18, 30, 31; Ps. Ixxi.
3, and in many other places. Horn of my
salvation,] That is, the hornthat saveth me.
A liorn signifieth power and gl^ry, Ps. xcii.
11; Amos vi. 13; Hab. iii. 4: therefore horns
are used to signify kings, Dan. viii. 21; Rev.
xvii. 12. And Christ is called ' the horn of
salvation,* Luke i. 69. High defence,] Or,
tower, refuge. See Ps. ix. 10. In 2 Sam. xxii.
3, there is added more, ' and my refuge, my
Saviour, from violent wrong thou savest me.
Ver. 4. — Praised,] That \s, glorious, e.v-
cellent, praise-ivorthy ; and accordingly for
his mercies usually praised of his people. So
Ps. xlviii. 2. The Chald. expoundeth it,
" with a praise (or hymn) I prayed before the
Lord." And the Gr. " praising I will call
upon the Lord."
Ver. 5. — The VA^GS,,']Pains, throes, sor-
rows, as of a woman in child-birth; so the
original word signifieth, Hos. xiii. 13 ; Is.
xiii. 8; Ixvi. 7; and so the Chald. explaineth
it, " Anguish compassed me as of a woman
which sitteth in the birth, and hath no
strength to bring forth, and she is in danger
of death." Or, the bands, the cords (as the
word also signifieth. Job xxxvi. 8; Prov. v.
12.) For this in 2 Sam. xxii. 5, another
word is used, that signifieth ' breaches;'
which also is applied 'to the breaking forth of
children at the birth,' Hos. xiii. 13; Is.
xxxvii. 3, and ' to the billows of the sea," Ps.
xiii. 8. Streams,] Or, brooks, bourns.
The original "ord ?iachal is used as ourEng-
PSALM XVIII.
445
and the streams of Belial frighted me. ^ The pangs of hell went
1 ound about me, the snares of deatli prevented me. ^ In the dis-
tress npon me, I called upon Jehovah, and unto my God I cried
out : he heard my voice out of his palace, and my out-cry before
him entered into liis ears. ^ And the earth shaked and quaked,
lish bourn, both for a brook or stream running
in a valley, and for the valley itself, 1 Kings
xvii. 3, 4. Waters do often figure out
afHiclions, Ps. Ixix. 2, 3, bourns or streams
of waters, means ' vehement and violent af-
flictions,'Ps. cxxiv. 4; Jer. xlvii. 2. Belial,]
Oi-, ungodliness. The Heb. belijaghnal
(which tlie apostle in Gi'. calletli belial, 2
Cor. vi. 15.) is used to denote extreme mis-
chief and wickedness, or most impious and
mischievous persons, called 'sons of Belial,'
Deut. xiii. 13; 'daughters of Belial," 1
Sam. i. 16, 'men of Belial,' 1 Sam. xxv.
25, and sometimes Belial itself, as in Nah.
i. 25, ' Belial shall no more pass through
thee;' and 2 Sam. xxiii. 6, 'Belial shall be
to every one as thorns thrust away;' aud Job
xxxiv. IS, 'Wilt thou say to a king, Belial?'
It is also applied to special sins and sinners,
as 'a witness of Belial,' Prov. xix. 28 ; 'a
counsellor of Belial ;' Nah. i. 15. Also to
mischievous thoughts, words, or things, Deut.
XV. 9; Ps. xli. 9; ci. 3. The apostle oppos-
eth Belial to Christ, 2 Cor. vi. 15, and it
seemeth to be put for the devil or Satan, (as
the Syriac and Arabic translations there ex-
plain Paul's term:) or for Antichrist; for so
Belial is opposed toChiist and his kingdom,
2 Sam. xxiii. 6. By interpretation, Belial
signifieth ' an unthrift,' or without yoke, law-
less ; as Antichrist is called the lawless man,
2 Thess. ii. 8, and in this Psalm the Gr.
transiateth " streams of lawlessness," or ini-
quity: which the Chald. paraphrast calleth
"the companyof the unrighteous." Frighted
ME,] Scared, or vexed with terror. This
word is used of Saul's ' vexation by an evil
spirit,' 1 Sam. xvi. 14, 15.
Ver. 6. — Of hell,] Which the Chald.
expoundeth, " a company of wicked persons."
Sn..\res oe i>E.\Tn,] Deadly snares, engines
set for by death ; a similitude taken from
' fowler's snares,' Eccl. ix. 12. So Prov. xiii.
14; xiv. 27. The Chald. explaineth it, men
•' armed with weapons of slaughter." Pre-
VE.NTED ME,] Tliat is, were ready to take
hold on me suddenly and unawares.
Ver. 7. — Distress upon me,] Or, to me,
that is, in that my distress, or while it was
upon me. So Ps. xcvi. 13. He heard,]
The Heb. properly is, " will hear ;" but the
time to come is often put for the time past ;
therefore, in 2 Sam. xxii. 7, it is plainly writ-
ten, ' and he heard:' so after in the 12th ver.
' he will set,' which in Samuel is written,
' and he set:' again, in the 14th ver. 'thun-
dered ;' for which in Samuel is written, ' will
thunder;' the like may be observed of the
Heb. phrase, in the 16th, 39th, 41st and
44th verses of this Psalm, compared with the
same in 2 Sam. xxii. So often in other
Scriptures, which the Heb. text itself some-
times showeth, as hikkihu, they smote him,
2 Chron. xxii. 6, for which in 2 Kings viii.
29, is written jakkuhu. See also the note on
Ps. ii. I. His palace,] Or, his temple:
which the Chald. explaineth thus ; " He re-
ceiveth my prayer from the palace of his
sanctuary which is in heaven. Entered,]
Or, came into ; this word is omitted in 2 Sam.
xxii. 7; supplied here; as oftentimes there
want words, which are to be understood. So
ver. 29, and Ps. Ixix. 11.
Ver. S. — Foundations of the mounts,]
That is, the roots and bottoms of the moun-
tains. By those and the words following,
under the similitude of sore tempestuous
weather, God's judgments against the wicked
are excellently set forth. Compare herewith
Ps. Ixxxii. 5; Deut. xxxii. 21, where 'the
foundations of the mountains are set on fire.'
For mountains in 2 Sam. xxii. 8, is written
heavens, either for that the mountains reach-
ing high, seem to be the foundation, and as
they are called in Job xxvi. 11, 'the pillars
of heaven ;' or in a mystical sense, as the
shaking of heaven and earth, signifieth the
changing of civil polities and of religions, Heb.
xii. 26, 27. He was wroth,] Or, kindled
to him was his anger; or burn with his nose:
for in the Heb. another word is sometimes
added, which signifieth anger or nose, Deut,
vi. 15; Exod. xxxii. 11. See the notes on
Ps. ii. 5, and the note following. Tiie Gr.
transiateth, "for God was angry with them."
Ver. 9. — In his anger,] Or, in his nose:
the like speech is in Is. Ixv. 5, 'these are a
smoke in my anger,' or, ' for those a smoke
is in my nose:' and it nuteth, ' sore indigna-
tion ;' for smoke is a sign of ' vehement an-
gei,' Ps. Ixxiv. I; Ixxx. 5; Deut. xxix. 20.
This narration here may be compared with
the giving of the law, Exod. xix. IS, &c.
where was smoke, fire, earthquake, thunder,
lightning, and the like. For these with the
speeches following of clouds, winds, t'>mpests,
thunderbolts, hail, &c. do livelily describe
God's majesty, appearing in his works, aud
for punishment of his enemies, as Exod. ix.
23,24; Jush. x. 11; Judg. v. 20. 1 Sara, ii.
410
PSALMS.
and the foundations of the mountains were stirred, and tliey shook
themselves, because he was wroth. ^ Smoke ascended in his anger,
and fire out of Iiis mouth did eat ; coals burned from it. '" And lie
bowed the heavens and came down, and gloomy darkness was un-
der his feet. " And he rode upon the cherub, and did fly ; and he
flew swiftly upon the wings of the wind. *- He set darkness his
secret place, round about him his pavilion, darkness of waters, thick
clouds of the skies, *^ From the brightness that was before him liis
thick clouds passed away, hail, and coals of fire. '^ And Jehovali
timndered in the heavens, and tlie most high gave his voice, hail
and coals of fire. " And he sent his arrows, and scattered them
10; vii. 10, xii. 17; Rev. xvi. IS, 21. Did
EAT,] That is, consume. See Ps. 1. 3. The
Chald. expoundeth it, "he sent his wrath like
buiiiing fire, coals of fire were kindled at his
woid."
Ver. 10. — He bowed the heavens,]
This was for the help of David, and discom-
fiture of his enemies ; therefore the prophet
prayeth for the like again, Ps. cxliv. 5, 6; Is.
ixiv. 1, 2. And came down,] That is, as
the Chald. openeth it, " his glory appeared."
Gloomy darkness,] Mirk and thick dark-
ness ; or a dark cloud : as 2 Chron. vi. 1 ;
Job xxii. 13; such as was on mount Sinai,
when God came down on it, Deut. iv. 11;
V. 22; a sign of terror, as the apostle sheweth,
Heb. xii. IS. So Ps. xcvii. 2.
Ver. 11. — On the cherub,] A cherub,
and the plural number, cherubim, is a name
given to the angels. Gen. iii. 25, and to the
golden winged images which were in the ta-
bernacle and the temple, Exod. xxv. 18 —
20; I Kings vi, 23—25, 29, 32. The liv-
ing creatures also which Ezekiel saw in vision,
Ezek. i. 5, are called cherubim, Ezek. xii.
1, 15. Likewise the king of Tyre is called
an anointed and a covering cherub, Ezek.
xxviii. 14, 1(3. The Heb. name hath afiiuity
with rechub, a chariot, used in I's. civ. 3,
almost in like sense a*; cherub is here ; and
the cherubim are called a chariot, 1 Chron.
xxviii. 18, and God's angels are his chariots,
Ps. Ixviii. IS, and they beem to be meant in
this place ; for as the angels are said to fly,
Dan. ix. 21, so the cherubim had wings,
Exod. xxv. 20, and are of the apostle called
' cherubims of glory,' Heb. ix. 5. In Ps.
Ixxx. 2, God is said to ' sit on the cherubim;'
as here 'to ride:' and a cherub may be put
for many, or all the cherubim ; as chariot for
chariots, Ps. Ixviii. 18. See the note on Ps.
viii. 9. The Chald. paraphraseth thus ;
" And he was seen in his strength upon the
light cherubim, and brought liis power upon
the wings of the whirlwind." Flew swiftly,]
Or, glanced, a similitude taken from eagles,
and like swift fowls that fly with a swing.
Deut. xxviii. 49; Jer. xlviii. 40. For this in
2 Sam. xxii. 11, is written yera, that is, he
was seen : which here with little difTerence
of one letter is jede, that is, he flew swiftly.
So in Ps. civ. 3, God is said to ' walk upon
the wings of the wind,'
Ver. 12. — His pavilion,] Or, covert, ta-
bernacle. In the Chald. it is explained thus,
"He placed his divine presence in the dark-
ness, and his glory was compassed with clouds
as a pavilion: he made rain to come down
upon his people, and mighty waters from the
moving of the dark clouds upon the wicked,
from the height of the world." Darkness
OF the waters, ]That is, daik black waters:
meaning watery clouds, as Ps. civ. 3; xxix. 3.
In 2 Sam. xxii. 12, this is thus set down:
'and he set darkness round about him, for
booths: blackness of water,' &c. The skies,]
That is, the heavens, named in Heb. Shecha-
kim, of their thin, fine, and subtle substance.
Ver. 13. — Passed away,] That is, va-
nished, for God's brightness expelled them.
So passing away is used for vanishing, Is.
xxix. 5. Hail and coals,] That is, there
was, or there came hail, to wit, from his
brightness, as in 2 Sam. xxii. 13, it is writ-
ten, ' From the brightness before him there
burned coals of fire.' Hail and fire are in-
struments of God's war and punishments.
Job xxxviii. 22, 23; Josh. x. 11; Rev. xvi.
21; Zach. xii. 6; Ezek. x. 2.
Ver. 14. — Thundered.] This also is a
sign of God's anger, 1 Sam. ii. 10; vii. 10;
Is. xxix. 6, and of his ' power and gloiy,' Ps.
xxix. 3; Ixxvii. 19; Job xxvi. 14; xxxvii.
4, 5; xl. 4. Gave his voice,] A common
phrase for all loud and high speech, cry,
noise, thundering, &c., Ps. xlvi. 7; Ixviii.
36 ; Ixxvii. 18; civ. 12 ; Jer. ii. 15; Num.
xiv. 1 ; 2 Chron. xxiv. 9; Hah. iii. 10. The
Chald. expoundeth it thus, " the most High
lifted up his word, he cast hail and coals of
fire." Coals of fire,] That is, fiery va-
pours, lightnings, &c. This sentence is
omitted in 2 Sam. xxii. 14, and is wanting
also in the Gr. version here.
PSALM XVMII.
447
asunder : and lightnings he hurled forth, and terribly struck them
down. " And the channels of waters were seen, and the founda-
tions of the world were revealed : at thy rebuke, Jehovah, at the
breath of the wind of thine anger, *^ He sent from the high place,
he took me, he drew me out of many waters. '* He rid me from
my strong enemy, and from my liaters, for they were miglitier than
I. " They prevented me in the day of my cloudy calamity ; and
Jehovah was for a staff unto me. ^^ And he biought me forth to a
large room -. he released me because he delighted in me. ^' Jehovah
rewarded me according to my justice : according to the pureness
of my Iiands rendered he unto me. ^^ Because I observed the ways
of Jehovah, and did not wickedly from my God. "■'^ For all his
judgments were before me, and his decrees I did not turn away from
me. ^* And I was perfect with him, and kept myself from mine
iniquity. ^' And Jehovah rendered to me according to my justice,
according to the pureness of my hands before his eyes. " With
Veb. 15.— His arrows,] The instru-
ments of his wrath and judgments; for God
hath 'arrows of pestilence,' Ps. xci. 5; 'of
famine,' Ezek. v. 16, and other arrows to
wound tiie hearts of his enemies, Ps. xlv. 6;
Ixiv. 8; or to afflict his children, Ps. xxxviii.
3; Job vi. 4. Here and in Ps. cxliv. 6, 'by
arrows,' may be meant thunder-bolts, or the
hailstones forementioned; as the nailstones
that fell. Josh. x. 11, are called arrows, Hab.
iii. 11. The Chald. saitli, "he sent his
word as arrows." He hurled,] Ov, he shot,
as the word signifiieth, Gen. xlix. 23 ; it may
also be turned, ' he multiplied.' This is
omitted in 2 Sam. xxii. 15. Terribly
STRUCK THEM DOWN,] Discomfitted, troubled
and felled them down with di'ead, noise, and
tumult. This word is used in the examples of
his wrath, Exod. xiv. 24; Josh. x. 10; Judg.
iv. 15; 1 Sam. vii. 10; Deut. vii. 23.
Ver. 16. — Ch.\nnels of water,] That
is, ' of the sea,' 2 Sam. xxii. 16, channels
signify violent currents, or forcible streams,
running rivers. So Ps. xlii. 2 ; cxxvi. 4.
The Gr. here translateth them, " fountains of
%vaters." Foundations of the world,]
That is, the deep waters and main seas,
whereon the world is founded, Ps. xxiv. 2.
Wind of thine anger,] Or, of thy nose, as
before, verse 9, meaning a blast, storm or
whirlwind which God in anger sent forth.
This manner of speech is taken from Job
iv. 9.
Ver. 17. — Drew me out, &c.] This
hath reference to Moses' case, who was drawn
out of the water, and thereupon called Mo-
sheh, Exod. ii. 10, that word mashah is used
here by David and no where else in scrip-
ture. Waters signify troubles, as is noted
verse 5, and sometimes multitudes of people.
Rev. xvii. 15; so the Chald. turneth it here,
"he delivered me from many peoples."
Ver. 19. — Cloudy calamity,] The Heb.
<sid is a fog, vapour, or misty cloud, Gen. ii.
6; Job xxxvi. 27; by figure it is put for ca-
lamity, or ' misery of man,' Deut. xxxii. 35.
As elsewhere, the 'cloudy and dark day,'
Ezek. xxxiv. 12.
Ver, 22. — From my God,] Meaning by
swerving or turin'ng away from him; which
the Chald. expresseth thus, "I walked not
in wickedness before my God."
Ver. 23. — Not turn away fro^i me,]
III 2 Sam. xxii. 23, it is, ' turned not away
from it,' that is, from any of his statutes. The
Gr. translateth, "they departed not fiom
me."
Ver. 24. — From mine iniquity,] That is,
fi'om the iniquity that I am prone to fall into.
The Heb. word signifieth that which is uii-
right, unequal, crooked or perverse; opposed
to that which is right ; and is fitly applied to
sin, and so translated by the apostle, Rom.
iv. 8, from Ps. xxxii. 2. In this estate we
are all born, Ps. Ii. 7; soitnoteth the vicious-
ness or crookedness of nature and original sin,
which the apostle called ' the sin dwelling in
him,' Rom. vii. 17; and he that was first-
born, first applied this word to himself. Gen.
iv. 13. It is figuratively used oftentimes for
punishment due to siii: whereof see Ps.
xxxi. 11. The Chald. openeth this verse
thus: " And I was perfect in his fear, and he
was the saviour of my soul from sins."
Ver. 25. — Pureness of my hands,] In 2
Sam. xxii. 25, ' my pureness.'
Ver. 26. — Gracious,] Or, merciful,
pio/is, godly. See Ps. iv. 4. Man,] Or,
448
PSALMS.
the gracious saint thou wilt shew tliyself gracious ; with the
perfect man thou wilt shew thyself perfect. ^' With tlie pure
thou wilt show thyself pure : and with the fro ward thou wilt shov/
thyself wry. ^^ For thou wilt save the poor afflicted people, and
wilt bring low tlie lofty eyes. ^^ For thou hast lighted my candle,
Jehovah my God hath briglitened my darkness. ^° For by thee I
have broken tin-ougli an host, and by my God I have leaped over a
wall. '' God his way is perfect, the saying of Jehovah is tried, he
is a shield to all that liope for safety in him. ^^ For wlio is God
besides Jehovali ? and wlio is a Rock except our God ? ^^ God
that girdeth me with valour, and giveth my way perfect. ^* He
matcheth my feet as hinds' ^ee^ ; and upon my higli places he maketh
me stand. " He learnetli my hands to the war, and a bow of brass
mighty one ; called geher, of his strength,
valour, and superiority ; for v/hich in 2 Sam.
xxii. 2G, is put gibbor, that is, strong, or
a champion; 'a mighty man,' Ps. xix. 6;
xlv. 4. With the froward thod wilt
SHOW thyself wry,] a like speech is used
in Moses, Lev. xxvi. 27, 28, ' If ye walk
stubbornly against me, I will walk stubbornly
in anger against you.' But here David useth
two words, whereof the first, froward or
crooked, is always spoken of doing evil and
wrong; the latter word wry, not so, but is a
similitude taken from wrestlers, and noteth a
writhing of one's self against an adversary,
The Chald. paraphrast applieth this ' gracious
saint' to Abraham: the 'perfect man,' to
Isaac ; the ' pure,' unto Jacob ; and the 'fro-
ward,' unto Pharaoh and the Egyptians.
Ver. 28. — The lofty eyes,] In 2 Sam.
xxii. 28, it is thus set down, ' and thine eyes
are upon the lofty, that thou mayest bring
them low.'
Ver. 29. — Hast lighted my candle,]
Or, doest lighten my lamp, that is givest me
comfort, joy, piosperity a'ter troubles ; as on
the contrary, ' the wicked's candle shall be
put out,' Job xviii. G; xxi. 17; Prov. xiii. 9;
xxiv. 20; XX. 20. In 2 Sam. xxii. 29, this
word lighted, is left out to be understood, as
before in the 7th verse. Sometimes the eye is
called the candle of the body. Mat. vi. 22,
and Solomon saith, that ' a man's mind (or
soul) is the candle of the Lord,' Prov. xx. 27;
sometimes one's child succeeding him in go-
vernment is his candle, Ps. cxxxii. 17 ; 1
Kings xi. 36; xv. 4; Num. xxi. 30. All
these in David were lighted; and Christ his
son according to the flesh, is ' the candle of
the new Jerusalem,' Rev. xxi. 23, ' the true
light, which lighteth eveiy man that cometh
into the world,' John i. 9, Brightened
MY darkness,] That is, « turned my grief
and aflliction into joy and comfort,' Jobxxix.
3; Est. viii. IG; Luke i. 79.
Ver. 30. — Broken through an host,]
Heb. " shall break, or run through an host,"
or troop. This, and the ' leaping over a wall,'
which followeth, may be understood both of
escaping danger himself, and of quelling his
foes, and winning their walled cities, and
both these speedily. The Chald. explaineth .
it thus : " For by thy word I shall multiply
armies, and by the word of my God subdue
fenced towers."
Ver. 3L— In him,] The Chald. saith, in
his tvord.
Ver. 32. — Who is a rock,] That is, ' a
mighty Saviour and defender.' The Gr. here
for Rock, hath ' a god ;' and in 2 Sam. xxii.
32, 'a creator.' And this hath reference to
the words of Anna, ' there is no rock like our
God,' 1 Sam. ii. 2.
Ver. 33. — That girdeth me,] That is,
prepareth and strengtheneth me; therefoie
in 2 Sam. xxii. 33, it is written, 'my
strength :' elsewhere he speaketh of being
' girded with joy,' P,--. xxx. 12. Valour,]
Or, power, force, proivess. And this word
is used both for valour, activity, and courage
of body and mind; also for a power, or
army of men, Ps. xxxiii. IG; cxxxvi. 15; and
also for wealth gotten by industry, whereby
men are able to do much, Ps. xlix. 7, 11;
Ixii. 11. And giveth,] That is, maketh or
disposeth my way to be perfect, that is, with-
out impediment ; or, as the Gr. translateth,
" without blemish.'' For giveth, in 2 Sam.
xxii. is, looseneth, which also freeth from
hinderance.
Ver. 34. — He matcheth my feet as
hinds,] That is, maketh me swift to run like
the hinds, and so to escape danger, and stand
safe upon my high places ; which usually de-
noteth security, honour, and prosperity. Dent,
xxxii. 13; xxxiii. 29; Is. Iviii. 14. The like
speech Habakkuk hath iu the end of his Song,
Hab. iii. 19.
Ver. 35. — Bow of brass,] Or, of steel.
PSALM XVIII.
449
is broken with mine arms. ^'^ And thou hast given to me the shield
of thy salvation : and tliy right liand hath npheld me, and tliy
meekness hath made me to increase. ^^ TJion hast widened my pas-
sage under me : and my legs have not staggered. ^^ I pursued mine
enemies, and overtook them, and turned not till I liad consumed
them, ^^ I wounded them and they could not rise up : they fell
rnider my feet. ^^ And thou hast girded nie with valour to the war :
them that rose against me thou hast made to stoop down under
me. ^' And thou hast given to me the neck of mine enemies ; and
them tliat hated me, I have suppressed. ^'^ They cried out, but there
was none to save ; unto Jehovah, but he answereth tliem not.
*^ And I did beat them small as dust before the wind : as
the clay of the streets did I pour them out. " Thou hast deli-
vered me from the contentions of the people : thou hast put me for
tJie head of tlie heathen -. a people whotn I have not known do
serve me. *' At the hearing of the ear they obey me : the sons of
tlie stranger falsely deny unto me. ^'^ Tlie sons of the stranger fade
away and shrink for fear, out of their closets. " Jehovah liveth,
and blessed be my rock, and exalted be the God of my salvation.
and this is observed to be stronger than iron,
Job XX. 24.
Ver. 26. — Thy right hand hath up-
held ME,] Or, firmly stayed (and strength-
ened) me. This sentence is added here, more
than in 2 Sam. xxii. 36. Thy meekness,]
Or, modesty, lenity, humility, whereby thou
abasest thyself to regard me, and deal meekly
with ine; even gently chastising and nurtur-
ing me. Wherefore the Gr. turneth it thus,
" thy chastisement hath rectified me." The
Chald. saith, " and by thy word thou hast
made me to increase."
Ver. 37. — Hast widened my passage,]
Or, enlarged my pass, that is, given me
room to walk steadily and safe. Contrary to
tliat which is said of the wicked, that his
strong (or violent) passages are straighten id
(or made narrow), Job xviii. 7.
Ver. 38. — Overtook them,] And con-
seqiiently quelled, or cut them off, as is ex-
pressed in 2 Sam. xxii. 3S.
Ver. 39. — I wounded them,] Or, struck
through, evib^ued with blood. This verse
in 2 Sam. xxii. 39, is read thus, 'And I con-
sumed them, and wounded them, and they
rose not, but fell under my feet.'
Ver. 41. — The neck of mine enemies,]
That is, ' put them to flight, and subdued
them,' 2 Chron. xxix.6; Gen.xlix. 8. And
this respecteth God's piomise,Exod. xxiii.27.
Ver. 42 They cried out,] For an
helper, as the Chald. addeth. For this in 2
Sam. xxii. 42, is, ' they looked," Answer-
ed,] In Chald. "they prayed to the Lord, and
lie received not their praye;."
Vol.. II, 3
Ver. 43. — Poor them out,] Or, empty
them, that is, tumble them down, to be trod-
den ES dirt ; ' I spread them abroad,' as in 2
Sam. xxii. this verso is written, 'And I did
beat them small as the dust of the earth: as
the clay of the streets I pounded them, I
spread them abroad.'
Ver. 44. — Of the people,] In 2 Sam.
xxii. it is 'the contentions of my people, thou
hast kept me for the head,' &c., and hereby
Christ's headship over the church of the Gen-
tiles is signified, and the contradiction of his
own people the Jews, Rom. x. 20, 21. See
after in ver. 60.
Ver. 45 At the hearing of the ear,]
That is, speedily, so soon as they hear, with-
out further ado : or, by the hearing of the
ear, that is, with diligent hearkening and at-
tendance. Sons of the stranger,] Of the
alien, or of alienation: that is, aliens, out-
landers, strangers from the commonwealth of
Israel, they and their progenitors. So Ps.
cxliv. 7; Is. Ixii. 8. Falsely deny,] Or,
dissemble. In the Gr. "they lie:" mean-
ing they feignedly submit themselves, for fear
or other sinister purposes, against their will.
And this agreeth with the last promise of
Moses, Deut". xxxiii. 29, 'thy enemies shall
falsely deny to thee.' The original word is
used both for denying. Gen. xviii. 15, and for
lying or falsifying, 1 Kings xiii. 18. See after
Ps. lix. 13; Ixvi. 3.
Ver. 46. — Fade away,] Ov, fall, to wit,
as leaves of trees that wither.
Ver. 47. — My rock,] In Gr. my God.
\^£R. 48. — That giveth vexgkancbs to
L
450
PSALMS.
*^ Tlie God that giveth vengeance to me, and subdnetli peoples un-
der me. ^' My deliverer from mine enemies, also from them tliat
rose up against me, thou hast exalted me, from the man of violent
wrong thou hast rid me. *" Therefore I will confess thee among the
heathen, Jehovah, and to thy name I will sing psalms. *' He mak-
eth great the salvations of his king, and doth mercy to his an-
ointed : to David and to his seed for ever.
ME,] That is, giveth me power to be avenged
of mi/ foes; or, giveth vengeances for me,
that is, avengeth and punisheth for my sake.
Whereupon he is called the ' God of ven-
geance,'Ps. xciv. 1. So to give vengeance is
to execute it, Num. xxxi. 3. Sdbdueth,]
Bringeth into good order and subjection,
therefore in 2 Sam. xxii. it is said, ' subject-
eth' or 'bringeth down.' And sometimes
this word signifieth, a subduing by overthrow
and destruction ; as 2 Chron. xxii. 10, ' she
subdued;' for which in 2 Kings xi. 1, is
written, ' she brought to perdition,' or des-
troyed.
VeB. 50. 1 WILL CONFESS THEE,] That
is, give thee public and solemn praise and
thatiks. This verse is applied in Rom. xv.
9, to the calling of the Gentiles unto the
faith of Christ, and praise unto God there-
fore. By which we are taught, that of Christ
and his kingdom this Psalm is chiefly in-
tended.
Ver. 51 He maketh great,] Or, mag-
nifieth ; he is the magnifier of the salvations,
that is, of the full salvation and deliverance.
Instead of magdil, that is, magnifier, in 2
Sam. xxii. 51, there is migdol, which is so
written, as by the vowels signifieth ' a tower'
of salvations, and by the consonants ' a mag-
nifier.' Hereupon the Heb. doctors (in Mi-
dras tillin upon this place) say, "one scrip-
ture saith, magnifier, and another saith,
tower : and wliat tower is made for them ?
The king Christ is as a tower, as it is said,
the tower of salvations ; it is also written. The
name of the Lord is a strong tower," &c.
Prov. xviii. 10. His anointed,] Or, his
Messias, his Christ, as before in Ps. ii. 2.
David and his seed,] This may be referred
both to the first David and his posterity, on
whom God showed great meicy ; and also to
our Lord Christ, who is called by the pro-
phets, ' David,' Ezek. xxxiv. 23, 24; Hos.
iii. 5; and his seed are ' his disciples, the
children which God hath given him,' Heb.
ii. 13, or himself is the seed here mentioned.
Acts xiii. 23; Rom. i. 3 ; as he is also called
' Abraham's seed,' Gal. iii. 16.
PSALM XIX.
2. TJie creatures show God's glwy. 8. The lam more clearly reveal-
eth his will. 13. His grace cleanseih and sanctifieth through Christ the
Redeemer.
' To the master of the music, a psalm of David.
^ The heavens do tell the glory of God, and the out-spread fir-
mament showeth the work of his hands. ^ Day unto day uttereth
Ver! 2. — Do tell,] To wit, unto men,
and so give occasion unto them to tell; as the
Chald. translateth, " They that look upon the
heavens do tell," &c. The glory,] That is,
'the glorious works;' so in Exod. xvi. 7;
Num. xiv. 21, 22; John xi. 40. The out-
spread firmament,] The whole cope of
heaven, with the air, as the Chald. saith,
"they that behold the air:" which though it
be soft and liquid, and spread over the earth,
yet is it fast and firm, and therefore called of
us according to the common Gr. version, " a
firmament:" the Holy Spirit expresseth it by
another term, ' mid-heaven,' Rev. viii. 13;
xiv. 6; xix. 17. This out-spread firma-
tnent, or expansion, God made amidst the
waters fur a separation, and named it
' heavens,' Gen. i. 7, 8, which of David is
said to be ' stretched out as a curtain or
tent,' Ps. civ. 2, and elsewhere is said to be
firm, as molten glass, Job xxxvii. 18. So
under this na.me firmametit, be comprised the
PSALM XIX.
451
speech, and night unto night manifesteth knowledge. * There is
no speech and no words ; not heard is their voice. ^ Through all
the earth gone out is their line, and to the utmost end of the world
their speakings ; he hath put a tent in them for the sun. ^ And he
is as a bridegroom, going forth out of his privy chamber ; joyeth
as a mighty man to run a race. ' From the utmost end of the
heavens is his egress, and his compassing regress is unto the ut-
most ends of them, and none is hid from his heat. ^ The law of
Jehovah is perfect, returning the soul : the testimony of Jehovah
orbs of the heavens, and the air, and the
whole spacious room above the earth.
Ver. 3. — Day unto day,] One day unto
and after another: so mifo is used for after,
in Exod. xvi. 1 ; xix. 1. Uttereth,] Or
wellet/i out, as a fountain continually and
plenteously. Manifesteth,] Or showeth
lively.
Ver. 4. — Not heard is their voice,]
That is, whose voice is not heard or under-
stood: meaning that they are no mute or ob-
scure speeches, whereby the heavens preach
to the world, but manifest to all, as the next
verse showeth, and Paul plainly confirmeth,
Rom. i. 19, 20, and the Gr. version here
leadeth us so to understand this sentence, to-
gether with the apostle's allegation, Rom. x.
19, and the like Hebraisms are usual, as
Job iii. 3, ' Let the day perish, I was born
in it,' that is, wherein I was I)orn: and
hearing is often put for understanding, Gen.
xi. 7; 2 Kings xviii. 26; 1 Cor. xiv. 2.
Compare also herewith the Heb. phrase in
Jer. xxxviii. 5. Or we may read it thus:
There is ' no speech nor words: not heard is
their voice:' that is, the heavens make no
speech, or sermon, nor utter any reasonable
words, no nor any voice (or sound) at all of
theirs is heard: 'but their line is gone forth,'
&c. Or, (taking ' words' for peoples that
speak them,) there is no speech nor words,
where the voice of the heavens is not
heard.
Ver. 5. — Their line,] Or, their ride,
their delineation : which is a mean to teach
the rude and simple; as Is. xxviii. 10: or by
line is meant a building, frame or edifice,
which is made by line and rule, Zach. i. 16;
Job xxxviii. 5. The Gr. translateth it,
"their sound;" which word the apostle also
useth, Rom. x. IS, where he speaketh of the
preaching of the gospel, by which the church
is taught and edified. Their steakings,]
Or, their tvords : but this is used sometime
generally for signification of any manner of
way: as Prov. vi. 13, ' he speaketh' (that is,
signifieth) ' witii his feet.' And taking him
before to have showed how the heavens have
no speeches, words nor voice ; this here may
be meant of their significations, by the won-
derful frame, course, order, &c. that all men
may see in them. He hath pot a tent,]
God hath put (or set) in the heavens a taber-
nacle, that is, a flitting habitation: for that
the sun never stayeth in one place. The sun
is in Hebrew called Shemesh, that is, a
minister or servant; which very name
should have kept the nations from worship-
ping and serving it, which God hath distri-
buted to all people under the whole heaven;
as Deut. iv. 19.
Ver. 6. — As a bridegroom,] The Chald.
addeth, "in the morning as a bridegroom."
The sun when he riseth is gloriously adorned
with beautiful rays, and seemeth most cheer-
ful; which two things are set forth by simili-
tude of a bridegroom, Is. Ixi. 10; Ixii. 5.
To RUN A race,] a long way, journey, or,
course. The swift course of the sun is
joyfully performed, as when a champion run-
neth for a game.
Ver. 8. — The law,] Or doctrinal: an
orderly manner of instruction, an institution,
OY disjKsition, called in Heb. Torah, which im-
plieth both doctrine, and an orderly disposi-
iio7i of the same ; therefoi'e, where one pro-
phet relating David's words, saith, ' the law
of man,' 2 Sam. vii. 19, another saith, ' the
orderly estate (or course) of man,' 1 Cor.
xvii. 17. The Holy Spirit in Gr. calleth it
Notnos, a latv, Heb. viii. 10, from Jer. xxxi.
33. This name is most commonly ascribed
to the precepts given by Moses at mount
Sinai, Deut. xxxiii. 4; Mai. iv. 4 ; John i.
17; vii. 19; it is also largely used for all his
writings. For the history of Genesis is call-
ed law. Gal. iv. 21, from Gen. xvi. And
though sometimes the law be distinguished
from the psalms and prophets, Luke xvi.
16; xxiv. 44, yet the other prophets' books
are called law, 1 Cor. xiv. 21, from Is, xxviii.
11, the psalms are also thus named, John x.
24; XV. 25, from Ps. Ixxxii. 6; xxxv. 19.
Yea one psalm is called a law, Ps. Ixxviii. 1,
and the many branches of Moses' doctriue ;
as the law of the sin-of)ering, &c. Lev. vi.
452
PSALMS.
is faithful, making wise the simple, ' The precepts of Jehovali are
right, giving joy to the heart : the commandment of Jeliovah is
pure, giving light to tlie eyes. '" The fear of Jehovah is clean,
standing to perpetual aye j the judgments of Jeliovah are truth ;
just they are together. "' To be desired more than gold, and tliau
much fine gold, and sweeter than honey and liquor of the honey
25, and generally it is used for any doctrine ;
a«, the law of works, the law of faith, &c.
Rom. iii. 27. Is perfect,] Or, is a per-
fect law. The word before is again under-
stood here and in the speeches follow-
ing: as sometimes it is fully expressed, Ps.
xii. 7. Returning the soul,] Or, re-
storing the life. To ' return the soul ' is
sometimes to deliver it from evils, Ps. xxxv.
17; John xxxiii. 30; sometimes to refiesh it
with food that keepeth in life, Lam. i.
11, 19, to refresh it with rest, comfort, and
the like, Ruth iv. 15; Ps. xxiii. 3; Prov.
XXV. 13. All which may be found in the law
of God. The testijiony,] God called the
two tables of his law, ' the testimony,' Exod.
XXV. 16, 21; xxxi. IS; and the ark whereia
they were kept, had thereupon the like name,
Num. xvii. 4; Exod. xxv. 22 ; and so the
tabernacle wherein the ark was, Exod. xxxviii.
21; Rev. xv. 5. God's law hath this title be-
cause of the testification, contestation, and
earnest charge which he and his prophets
gave concerning it, as Ps. Ixxxi. 9; 2 Kings
xvii. 15; Neh. ix. 29,30; Deut. xxxi. 2S ;
xxxii. 4; and as a record it testifieth what is
God's will and covenant, John v. 39. And
as the law, so the gospel (yea, Christ himself)
is called 'a testimony,' 1 Cor. ii. 1, 2;
Thess. i. 10; 1 Tim. ii. C. Faithful,]
Or, a faithful testimony: this word meaneth
also, sure, certain, firm and constant ; as
' faithful plagues,' Deut. xxviii. 59, are suie
and durable: a ' faithful house,' 2 Sam. vii.
IG, is settled, firm and stable, &c. God's
word hath like commendations, Ps. xciii. 5;
cxi. 7. The si.Mi'LE,] Or s///y. The origi-
nal pethi, meaneth one that is easily per-
suaded, or enticed, credulous, and light of
belief, according to the proverb, jtfc</«j, ' 'I'he
simple believeth everything,' Pruv. xiv. 15.
Consequently it is used for unskilful, and ap-
plied sometime to evil foolish persons, Prov.
ix. 6; xxii. 3; sometimes to the good and
simple, as Ps. cxvi. G. The Gi'. often trans-
lateth it, "a babe," and so Christ calleth
such. Matt. xi. 25. This verse and the two
next following, which treat of God's law, are
in Heb. written every one of them with ten
w(irds, according to the number of the ten
commandments, which are called ' ten
words,' Exod. xxxiv. 28.
Ver. 9. — The precepts,] Or commis-
sio7is, charges. This word is by David only
applied to God's commandments, called vf
him Pikkildim, of Pakad, to visit; as if we
should say visitations, or precepts, the trans-
gressions whereof God hath threatened to
visit or punish; as Exod. xx. 5; xxxii. 34.
Or oi kip/ikid, to 'commend or commit unto
one's charge and custody,' because these are
committed unto men, carefully to be observ-
ed, as it is written, ' Tliou hast commanded
thy precepts to be kept vehemently,' Ps.
cxix. 4. The commandjient,] That is,
the conunandments : one put for all; ^s judg-
ment, 2 Kings xxv. 6, for ' judgments,' Jer.
Iii. 9, and many the like.
Ver. 10. — The fear,] Or reverence,
that is, the religion and worsiiip prescribed of
God; as in Matt. xv. 9, that is called ' wor-
ship,' which in Is. xxix. 13, is named 'fear;'
and this is said to be clean from all filthiness,
because he requireth to be worshipped in spirit
and truth, and with pure hands, John iv. 24;
1 Tim. ii. 8. Or, as God himself is called
' fear,' Ps. Ixxvi. 12, so his law may also
here be called ' fear,' for that it was given
with fearful majesty, and worketh in men the
fear and reverence of God, Exod. xx. 18 —
20; Deut. v. 24—29. Standing,] Or
abiding, continuing firm, yet and perpetually.
JuDUiMENTS,] Such laws as were annexed to
the ten commandments, for punishing the
otlenders, have this title prefixed ; as Exod.
xxi. 11. 'These are the judgments which
thou shalt set before them,' &c. And as de-
crees or statutes are often put for the ordi-
nances of God's worship; (as is noted on Ps.
ii. 7,) instead whereof David here seemeth
to use the former word ' fear;' so judgments
are laws and rites for human duties. These
two Moses often joiueth together, saying.
Hearken, O Israel to ' the statutes and to the
judgments,' &c. Deut. iv. 1; v. 8; xiv.
45; V. 1, 31; vi. ], 20; vii. 11; viii. 11,
8ic. Just TOGETHER,] That if, all of thetn
together, and each of them apait, is just or
justijied.
Ver. n.— Fine gold,] Or solid gold,
called Paz, which hath the name of strength,
fastness, or solidity : such gold was rare and
precious. Is. xiii. 12; Lam. iv. 2. The
Arabians now call gold Phes. It was very
PSALM XX.
453
combs. '^ Also thy servant is clearly admonished by tliem ; in
keeping of them there is mucli reward. " Unadvised errors whc
doth understand? from secret ya?/to cleanse thou me. ^' Also from
presumptuous sins v,'ithhold thou thy servant, let them not have
dominion in me, then shall I be perfect and made clean from much
trespass. '^ Let the words of my mouth, and tlie meditation of my
lieart before thee, be to favourable acceptation, Jeliovah my Rock
and my Redeemer.
fine: therefore when one prophet calleth it
gold Maphaz, 2 Kings x. 18, another calleth
it tabor; that is, 'fine or clean gold,' 2
Chron. ix. 17. Liquor of the honey
COMBS,] Or liqtiid honey of the combs.
Each of these vords is ustd by Solomon for
'the dropping honey comb,' Prov. v. 3; xvi.
24; and both are joined for more vehe-
mency.
Ver. 12. — Clearly admonished,] The
word signifieth illustrating, making bright
or shining, Dan. xii. 3, and so by warning or
information, to make the soul 'clear and cir-
cnmspect,' Exod. xviii. 20; 2 Kings vi. 10;
Eccl. iv. 13; Ezek. iii. 17 — 20. Much re-
WARD,] Or much end: that is, "great pro-
fit or reward," as the Gr. translateth it.
The Chald. applielh this peculiarly to David,
saying, "and because he kept them, he was
made the prince of Israel." The Hebrew
Ghnekeb, signifying the heel or foot sole, is
used figuratively for the end of a thing, (as
the head, for the beginning, Ps. cxix. ICO,)
and so for the success, event and recompence
tliat followeth thereupon. As another word,
acharith, which signifieth end, is used also
fur 'reward,' Prov. xxiii. 18; 1 Pet. i. 9.
Ver. 13. — Unadvised errors.] Or,
Ignorant faults, univitting tiud inconsiderate
sins. The law for which is given, Lev. iv.
2, &c. Who doth understand] Or, fVho
can discern? meaning, no man can. So Ps.
Ixxvii. 5. 'I spake not, for I could not
speak.' See the annot. there. Cleanse
THOU me,] Or, make me innocent, free,
guiltless, emfty. The woid is also used for
exempting, or absolving, free from punishment
due to sin, Exod. xx. 6; xxxiv. 7.
Ver. 15. — Be to favourable accepta-
tion,] That is, be acceptable or ivell-pleas-
ing; or, as before, they shall be acceptable.
For the Heb. will bear either interpretation.
Therefore also in the Gr., these two phrases
are used as one, ' He shall be,' Mark x. 44,
and ' Let him be,' Matt. xx. 27. Of the
word ' acceptation,' see the notes on Ps. v.
13. My redeemer,] Or deliverer: the
Heb. Goel is interpreted in the Gr. hy both
these, Rom. xi. 20, from Is. lix. 20; Acts
vii. 35. The word is of large use, for re-
deeming of things sold or mortgaged, Lev.
XXV. but applied to redemption or deliverance
from danger, Ps. Ixix. 19; from violence, Ps.
Ixxii. 14; from corruption, Ps. ciii. 4; from
the enemy's hand, Ps. cvi. 10; from death,
Hos. xiii. 14; and from all evil, Gen. xlviii.
16. And in special, one that challengeth or
redeemeth any person or thing that was be-
fore alienated, and restoreth it to the first
estate, by right of kindred, is called by this
name, 1 Kings xvi. 11 ; Ruth xxxix. 12, 13;
iv. 1,3, &c. Therefore is this title given to
God and Christ, who is our redeemer, and
allied luito us, as concerning the flesh, Is.
xliii. 14; xliv. 6; xlvii. 4; 1 Thess. i. 10;
Ileb. ii. 14, 15.
PSALM XX.
The church hlesseth the king in his exploits: 6. Promiseth thankful-
ness, 7. testifieth confidence in God's succour; 8. and triumpheth by faith
in Christ.
' To the master of the music, a psalm of David.
Ver. 1. — Answer thee,] He, O king, ver. 7. And this sentence is set down in
whom after he calleth Messias, or anointed, Jacob's words, Gen. xxxv. 3, as after ho
454
PSALMS.
* Jehovah answer thee in day of distress, the name of the God
of Jacob set thee on high. ^ Send thy help from the sanctuary,
and upliold thee out of Zion. * He remember all thy oblations,
and thy burnt -offering he turn to ashes, Selah. * He give to thee,
according to thy lieart, and fulfil all thy counsel. ® We will shout
in thy salvation, and in the name of our God set up the banner,
Jehovah fulfil all thy petitions. ^ Now I know that Jehovah saveth
liis anointed, answeretli him out of the heavens of his holiness,
with powers the salvation of his right hand. * These (jnake men-
tion) of chariots, and tliese of horses : but we make mention of the
name of Jehovah our God. ® They stoop down and fall, but we
rise up and stand upright. " Jehovah save thou the king, he answer
us in the day we call.
mentioneth the God of Jacob. And the
whole psalm is a prophecy of Christ's suffer-
ings, and his deliverances out of them, for
wliich the church with him triumpheth. For
answer, the church saith, 'accept thy
prayer.' Set thee on high,] In a high
refuge, and so defend and Iteep thee safe:
see Ps. ix. 10. As God's name, even ' his only,
is advanced high,' Ps. cxlviii. 13, so is it also
a ' strong tower which the righteous runneth
unto, and is set on high,' Prov. xviii. 10.
Ver. 3. — From the sanctuary,] Or
sanctity. Thus the tabernacle was called,
Lev. xvi. 2, and the temple, 1 Kings viii.
10, as being the place of 'holiness,' for the
presence of God there.
Ver. 4. — Remember all thy obla-
tions,] This hath respect to the law, which
appointeth part of the oblation (or meat-of-
fering) to be burnt on the altar unto God,
with oil and incense ' in- a memorial,' Lev.
ii. 2. The Heb. Minchah, is generally a
gift or present carried to any, Ps. xlv. 13;
ixxii. 10; Gen. xxxii. 13; and in special, 'a
gift or oblation ' presented to God, Gen. iv.
3 — 5; Ps. xcvi. 8; most specially ' the obla-
tion of corn or flour,' called the ' meat-of-
fering,' Lev. ii.; Num. xxix. The apostle
in Gr. turneth it Prosphora, an oblation,
Heb. X. 5, 8, 10, from I's. xl. 6. Burnt-
offering,] Which according to the original
word Ghnolah, signifieth an ascension, be-
cause this kind of sacrifice was wholly given
up to God in fire, Lev. i. 3 — 9, 13. There-
fore in Gr. it is translated holocaidoma, that
is, a whole hurnt -offering. Turn to
ASHES,] That is, consume to ashes with
heavenly fire: for so God approved and ac-
cepted the sacrifices of his people, Lev. ix.
24, 1 Kings xviii. 28.
Ver. 5. — Fulfil all thy counsel,] Or
accomplish it: Counsel is as empty if it be
not efltjcled and accomplished ; and the per-
formance is as the filling thereof. So to fill
or accomplish petitions in the verse follow-
ing: to fulfil joy, John iii. 29; xv. 11; to
fultil words, is to confirm them, 1 Kings i.
14; and to perform or effect them, I Kings
ii. 27.
Ver. 6. — We will shout,] Or, that we
may shout, or shrill. For these two phrases
are used indifierently. See the note on Ps.
xliii. 4. Thy salvation,] Which thou (O
king) hast received; or which thou (O God)
hast given. Set up the banner,] Or, dis-
play the flag or ensign, which was for tii-
umph and victory, to honour God, and to
terrify the enemies, Song vi. 3, 9.
Ver. 7. — His anointed,] Or Messias,
that is, his king, verse 10; Ps. ii. 6. With
Po\VERS THE salvation,] That is. with full
power (or puissance,) even with the salva-
tion of his right hand. For God's right
hand is of wondrous excellent force, and
doth valiantly, Exod. xv. 6; Ps. cxviii. 16;
Ixxxix. 14.
Ver. 8. — These,] That is, Some mention
chariots and some horses. Chariot is used
for chariots, as also in Ps. Ixviii. IS ; bird for
birds, Ps. viii. 9 ; angel for angels, Ps.
xxxiv. 8. Make mention of the name,]
Tliat is, make it to be known and to be re-
membered with honour, Ps. xlv. 18; Is. xlix.
1 ; 2 Sam. xviii. 18.
Ver. 9. — Stand upright,] Or, set our-
selves sure to continue yet. So after in Ps.
cxlvi. 9; cxlvii. 6.
Ver. 10.— The king, he answer us,]
By the king here seemeth to be meant
Christ, of whom this whole psalm is com-
posed: as also the Chald. paraphrast under-
stood it, and therefore explained this verse
thus; 'O word of the Lord, redeem us ; O
mighty king, receive our prayer in the day of
our invocation.' But the seventy (not keeping
the distinctions) turn it in Gr. thus; "Lord,
PSALM XXI.
455
PSALM XXL
The king giveth thanks for many hlessijigs received. 8. He profess-
eih his confidence of further grace, and prophesieth the destruction of
the wicked.
' To the master of the music, a psalm of David.
^ Jehovah, in thy strength the king shall rejoice, and in thy sal-
vation how vehement glad shall he be 1 ^ Thou hast given to liim
his heart's desire, and ihe earnest request of his lips thou hast not
kept back, Selah. * For thou preventest him witli blessings of
goodness, tliou settest on his head a crown of fine gold. * Life lie
asked of thee, tljou gavest it liim ; length of days, ever and aye.
'' Great is his lionour in tliy salvation ; glorious majesty and comely
honour hast thou put upon him. ' For tliou hast set him to be
blessings to perpetual aye ; thou hast made him clieerful with joy,
with thy face. ' For the king trusteth in Jehovah, and through
tlie mercy of the most high he shall not be moved. Thy hand
sliall find^ out all tliine enemies ; thy right hand shall find out them
that liate thee. "" Thou wilt set them as an oven of fire at the
time of thy face ; Jehovah in his anger will swallow them up, and
fire shall eat them. ^' Their fruit from the earth thou wilt destroy,
save the king, and hear us in the day that we
call upon thee."
Ver. 2. — In thy strength,] Or, for
thy strength, thy kingdom, strong help
and deliverance. This psalm, as the for-
mer, congratulateth the victory and salva-
tion of Christ, and is by the Chald. para-
phrast applied to the reign of king Messias.
Also the Heb. Isimach, {shall rejoice,)
hath the letters (being transplaced) of the
name Mashiach, Christ. Shall rejoice,]
Or, ri'joiceth continually.
Ver. 4 — A crown,] A sign of glorious
victory, and of the kingdom.
Ver. 5. — Length of days,] That is, a
long continved life time, Is. liii. 10; Job
xii. 12. SoPs. xxiii. 6; xciii. 5; xci. 16. On
the contrary, 'short of days,' is 'shortlived,'
Job xiv. 1. Ever and aye,] To eternal
and perpetual aye. Christ being raised
from death, dieth no more; death hath no
more dominion over him, Rom. vi. 9. But
behold he is alive for evermore. Amen, Rev.
i. 18, and ever liveth to make intercession
for them that come to God by him, Heb. vii.
25.
Ver. 7.— Hast set him blessings,] That
is, ynade him to abound with all manner of
blessitigs himself, and to be an examfle of,
or to impart blessitigs unto others. So to
Abram it was said, ' be thou a blessing/ Gen.
xii. 2, the like promise is to his children,
Ezek. xxiv. 36; Is. xix. 20. With thy
FACE,] Or, before thy face, iti thy presence,
as Ps. xvi. 11.
Ver. 9. — Shall find odt all thy ene-
mies,] To wit, to puiiish them, as the like
phrase importeth, Is. x. 10, or, ' shall find for
all that is, shall be enough for all thy foes,'
that is, ' sufficiently able to overcome them:'
so ' finding is used for sufficiency,' Num. xi,
22; Judg. xxi. 14. For hand, the Chald.
saith, "the stroke of thine hand."
Ver. 10 — Wilt set Ta-Et,i,~\OY,jnitihem
all and every one, as is noted on Ps. ii. 3.
So also after in verse 11, 13. An oven of
fire,] a fiery furnace ; meaning in 'great
affliction/ Lam. v. 10. The time of thy
face,] That is, of thine anger, as the
Chald. paraphrast explaineth it; for the face
showeth forth pleasure or displeasure, favour
or wrath: so face is used for anger, Ps. xxxiv.
17; Lev. xx, 6; Gen. xxxii. 20 ; Lam. iv.
16; Jer. iii. 12. Swallow them,] That
is, destroy or abolish them: so Ps. xxxv.
25; Hi. 6; Iv. 10. Fire,] The Chald. ex-
poundeth it, " the fire of Gehenna, (or of
hell.)"
Ver. 11. — Their frdit,] That is, their
children, called the ' fruit of the body and
womb,' Ps. cxxvii. 3; cxxxii. 11; Deut.
xxviii. 4; or their labour, and that which
45 G
PSALMS.
and their seed from the sons of Adam. '^ For they have intended
evil against thee : they have tliought a crafty purpose, bid they
shall not be able. " For thou wilt set them as a butt, with thy
strings tliou wilt make ready against their faces. " Be thou
exalted Jehovah in thy strength, we will sing and praise with psalm
thy power.
comes thereof; as Prov. xxxi. 16, 31. Their
SEED,] That is, children or posterity, Ps.
xxii. 24, 31; xxxvii. 25; Gen. xvii. 7, 10.
Ver. 12. — Shall not re able,] To wit,
to establish, (as the Gr. explaineth) or, " to
eflect it." After this word can, or able,
there often wanteth a word to be understood:
see Ps. ci. 5.
Ver. 13.— Butt,] To shoot at, Heb. a
shoulder ; because the earth is heaped up
like shouldeis. The Chald. paraphraseth,
"thou hast set them to thy people as one
shoulder." Make ready,] Or fit, namely
thine arrows against their faces. The Chald.
otherwise, "in the cords of thy tent thou
wilt order thy law before them.
. PSALM XXIL
David as a figure of Christ complaineth of his many afflictions;
\Q. Prayeth with faith for deliverance; \Z. Foreshoweth the sundry
evils which the wicked would do unto Christ at his death. 23. After
deliverance, Christ declareth God's name and praises to his brethren;
27. Communicateth the fruits of his death and resurrection to the ends
of the earth. 31. TVhereupon they show forth their obedience, and
preach his justice.
' To tlie master of the music concerning tlie hind of the morn-
ing ; a psalm of David.
^ My God, my God, wherefore hast thou forsaken me, art far off
Ver. 1. — The hind of the morning,]
Meaning Christ, who as a hind was by Jews
and Gentiles, the dogs, verse 7, hunted and
worried in the morning, John xviii. 28, and
also rose from death the third day early in the
morning, John xx. 1, when God had made
his feet like hinds' feet, and set him on his
high places, Ps. xviii. 34. Compare with
this. Song ii. 9, 17; viii. 14, where Christ is
also likened to ' a young hart.' And in Ps.
xlix. 15, the resurrection is called the
morniiig; for then thetiue light of comfort
and salvation shall appear. A hind called in
Heb. Aijeleth, hath the name of prowess or
fortitude, (as in the 20th verse of this psalm,
JEjaluth is fortitude,) and so it may be
understood 'for the strength (or fortitude) of
the morning,' that is, the help and power of
God to raise up Christ from the dead ; which
may be the meaning of the Gr. translation,
" for the morning help." Some of the Jews
have interpreted it, 'the morning star;'
which (although the word be no where else
found in scripture, for a stai) agreeth also to
our Lord Christ, who is entitled, 'the biighl
morning star,' Rev. xx. 16. Others applying
this title to tlie music, retain the Heb. words
still; Aijeleth hashachar. The Chald. ex-
poundeth it, " To praise (God) for the mighty
Continual sacrifice."
Ver. 2. — My god, my god, &c.] Christ
speaketh this psalm to God his Father. The
Heb. is, JFAi, JEli, lammah ghnazabtuni,
which words our Lord uttered on the cross,
Matt, xxvii. 40", (save for the latter, he used
the Syriac, sahachtani, of the same significa-
tion.) At which the prufane Jews mocked,
saying that he called for Elias, Matt, xxvii.
47, 49. Wherefore hast tiioit forsaken
ME,] Or, tchy Iravest thou me? They are
the woi ds of faith, striving in temptation and
do imply both a hope of, and a prayer for
deliverance, as it is noted on Ps. x. 1. See the
like also in Ps. xlii. 10; xliii. 2. My roar-
ing,] This argueth great grief of heart, ut-
tered with loud complaint: so Vs.. xxxviii. 9.
PSALM XXII.
457
from my salvation, from tlie words of my roaring? ^ My God, I
call by day, and tliou answerest not, and by night, and there is no
silence to me, * And thou art holy, sitting, the praises of Israel.
* In tliee our fathers trusted, they trusted, and thou deliveredst
them. ® Unto thee they cried out, and were safe delivered ; in thee
they trusted, and were not abashed. ' But I am a worm, and not
a man; the reproach of men, despised of the people. ^ All they
that see me do scoff at me, tliey make a mow with the lip, they
wag the head. ^ He confidently turned unto Jehovah, let him
deliver liim, let him ridhim^, because he delighteth in him. " But
thou art the drawer of me forth out of the belly, the maker of me
to trust, even at my mother's breasts. " Upon thee I liave been
cast from the womb; from my mother's belly, thou art my God.
'■' Be not thou gone far off from me, for distress is near ; for there
is no lielper. '^ Many bullocks have compassed me about ; mighty
bulls of Bashan have environed me. " They have wide opened
upon me their mouth, as a renting and roaring lion. '* I am poured
out as waters, and all my bones dispart themselves ; my heart is
xxxii. 3 ; Job iii. 24. And Christ, in the
days of his flesh, offered up prayers, with
strong crying and tears, to him that was able
to save him from death, Heb. v. 7.
VeR. 3 No SILENCE TO ME,] Or, but I
have no silence: and consequently, no rest
or ease. So Job xxx. 20, 27.
Ver. 4. — Sitting,] Or sittest, that is,
alidest still one and the same; as Ps. ix.
8; Iv. 20; cii, 13: or 'sittest,' to wit, 'still;'
as Ruth iii. 18, that is, risest not up to help
me: or 'sittest,' that is, ' inhabitest,' as Ps.
ix. 12; cxxxii. 15. The Chald. translateth,
' which stablishest the world for the praises of
Israel.' The praises,] In Gr., " the praise
of Israel;" that is, "art he to whom Israel
singeth all praises for deliverances, and of
whom Israel gloiieth in all time of need."
So Moses said to Israel, ' he is thy praise,'
Deut. X. 21; Jer. xvii. 14.
Ver. 7 A ivorm,] That is, weak, (as
the Chald. explaineth it) "wretched, and
trodden under foot." So Job xxv. 6; Is.
xU. 14.
Ver. 8. — Make a mow,] Make an open-
ing with the lip; which may be taken both
for mowing or thrusting out of the lip, and
for licentious opening thereof to speak re-
proach. Wag the head,] A sign also of
scorn. Is. xxxvii. 22; Matt, xxvii. 39; Job
xvi. 4; Ps. xliv. 15; Lam. ii. 15.
Ver. 9. — He confidently turned,] Or
rolled; that is, trusted, as in the New Testa-
ment this phrase is explained. Matt, xxvii.
43, where they mock at Christ. The Heb.
applieth this word roll or turn, figuratively
Vol. II. 3
to a confident committing of one's self, ways,
or actions unto another; as here, so in Ps.
xxxvii. 5; Prov. xvi. 3; and Gol, properly is
' Roll thou,' but put for 'he rolled, or trusted,'
as the like phrase, 'make the heart of this
people fat,' &c. Is. vi. 10, is thus resolved,
' this people's heart is waxed fat,' &c. Matt,
xiii. 15; or it is the indefinite, 'to turn' for
'he turned;' as in Esth. ix. 15, 'to stand,' is
used for 'they stood.
Ver. U. — Been cast from the womb,]
Tliat is, fro7n my infancy conunitted to thy
care aiid custody. So elsewhere he saith,
' The Lord hath called me from the womb,'
&c. Is. xlix. 1. Contrariwise, ' the wicked
are estranged from the womb,' Ps. Iviii. 4.
Ver. 13. — Bullocks,] That is, strong
and lusty persons, such as were the high
priests, scribes, &c. that set against Christ.
So the Chald. expoundeth, "peoples like
pushing bulls." Mighty bulls of bashan,]
Which was a fertile country, good to feed
cattle, Num. xxxii. 4, and such as there fed
were fat and strong, Deut. xxxii. 14; Ezek.
xxxix. 18. The Jews were the bulls of Ba-
shan, as the prophets foretold, Deut. xxxii
15; Amos iv. 1; Hos. iv. 16, and the his-
tory showeth, Matt, xxvii. Here the word
bulls is to be supplied unto the word mighty,
as also in Ps. 1. 13; Ixviii. 31. See the
notes on Ps. x. 10.
Ver. 14.' — Wide opened ] Or, gaped;
and this also is a sign of reproach and con-
tempt. Job xvi. 10; Lam. iii. 46; ii. 16.
Ver. 15. — Dispart themselves,] Or,
are sundered, that is, out of joint. As
M
458
S A L M S.
as wax, it is molten in the midst of my bowels. '^ My able strength
is dried up like a pot-sherd, and my tongue cleaveth to my jaws,
and thou Iiast brought me down to the dust of death. '' For dogs
have compassed me ; the assembly of evil doers have enclosed me,
t!iey lion-like pierced my hands and my feet. '^ I may tell all my
bones : they did behold, they did view me. ''' They parted my gar-
ments among them, and for my coat they cast a lot. '^"And thou Jeho-
vah be not far off : my fortitude, liasten to my lielp. ^' Rid my
soul from the sword, a lonely soul from the hand of the dog.
'^^ Save me from the moutli of tlie lion, and from the horns of uni-
corns, thou hast answered me. ^ I will tell tliy name to my bre-
thren ; in the midst of the church I will praise tliee. ^^ Ye that
fear Jehovah, praise him ; all ye seed of Jacob honour him ; and be
WAX,] That is, tender, and melting through
faintiiess, and fear, Ps. Ixviii. 3 ; Ivii. 5.
Like this is Job's romplaint, ' God hath
softened my heart,' Job xxiii. 16. So the
word following molten, noteth ' fear and dis-
couragement,' Josh. vii. 5; xiv. 8; Deut.
XX. 8. The Gr. traiislateth, "as molten
wax."
Ver. 16. Cleaveth,] Or, is made cleave
to my Jaws, which phrase meaneth inability
to speak, Ps. cxxxvii. 6; Job xxix. 10;
Ezek. iii. 25, and sometimes extremity of
thirst, Lam. iv. 4, and so may have reference
here to that thirst which our Saviour felt,
John xix. 28. Hast brought me down,]
Or set and bounded me in the dust of death,
meaning death itself, or the grave which
tumeth men to dust, Gen. iii. 19, the Chaid.
turneth it, the house of the grave. See Ps.
vii. 6.
Ver. 17.— Dogs,] The Gr. addeth,
"many dogs," that is, "base and vile per-
sons of rancorous disposition," Job xxx. 1 ;
Prov. xxvi. 11; Rev. xxii. 15; Matt. vii. 6;
Phil. iii. 2; Ps. lix. 7, 15. So the Chald.
paraphraseth, " a company of wicked sinners
which are like to many dogs." These were
the high priests and rulers of Israel, of whom
it is said, that ' Pilate knew well that for
envy they had delivered Jesus,' Matt, xxvii.
18. They lion-like pierced,] The origi-
nal hath a double reading, Caari, like a lion,
aiid Cam, they digged or pierced. This
latter the Gr. followeth: but the Chald. in
the Masorites' bible keepeth both readings,
" they did bite like a lion." This was ful-
filled in the nailing of our Lord to the cross,
by his feet and hands, Matt, xxvii. 35; John
XX. 25.
Ver. 18. — Did view me,] Or see in me;
namely, their desire or lust; or the affliction
upon me, they saw with delight. See the
like phrase, Ps. liv. 9; lix. 11; cxviii. 7.
Ver. 19. — For my coat,] Or, my ves-
ture : 'The soldiers, when they had crucified
Jesus, took his garments (and made four
parts, to every soldier a part) and his coat;
and the coat was without seam, woven from
the top throughout. Therefore they said qne
to another, Let us not divide it, but cast lots
for it, whose it shall be, that the scripture
might be fulfilled,' &c. John xix. 23, 24.
Ver. 21. — From the sword,] The
Chald. saith, " from them that kill with the
sword." Mr alonely soul,] Which is
one alone, solitary, and desolate. So after
in Ps. xxxv. 17; xxv. 16; Ixviii. 7: the
Chald. expounds it, " the spirit of my body."
Hand of the dog,] The power of the devil,
the prince of this world, who then came
to Christ, but had nought in him, John xiv.
30. Or dog is put for dogs, meaning the ma-
licious Jews spoken of before, verse 17, and
hand is often put for power: see Ps. Ixiii,
11.
Ver. 22.— Mouth of the lion,] So the
devil is named, 1 Pet. v. 8, and wicked
rulers, Prov. xxviii. 15; Jer. 1. 17. The
Chald. here saith, " from the mouth of
him that is strong as a lion, and from kings
mighty and proud like tinicorns." Horns
OF unicorns,] The devil's angels, principal-
ities, powers, worldly governors, princes of
the darkness of this world, &c. Eph. vi. 12.
The unicorn is so fierce, and wild, that he
will not be tamed. Job xxxix. 12, 13, &c.
and his strength and pride is in his horn.
See Ps. xcii. 11; Num. xxiii. 22; Deut.
xxxiii. 17; Is. xxxiv. 7. Thou hast an-
swered,] For answer thou me; a speech of
faith, inserted in his prayer; therefore next
followeth thanksgiving. Answering is here
used for safe delivering upon prayer: as the
Chald. translateth, " hast accepted my
prayer.
Ver.
23.— To my brethren,] The dis
PSALM XXII.
459
afraid of him all ye seed of Israel, '" For lie hath not despised
nor abhorred the affliction of the poor afflicted, nor hid his face
from him, and wlien he cried out unto him he heard. ^^ Of thee
shall be my praise in the great church, my vows I will pay before
tliem that fear him. ^' The meek shall cat and be satisfied, they
shall praise Jehovah that seek him, your heart shall live to per-
petual aye. ^^ All the ends of the earth shall remember and turn
unto Jehovah, and all families of tlie heathens shall bow down
themselves before thee. ^^ For to Jeliovah pertains the kingdom -.
and he is ruler among the nations. ^° All the fat ones of the earth
sliall eat and bow down themselves, all tliat go down to the dust,
shall bend down before him : and he that quickeneth not his soul.
^' A seed shall serve him, it shall be accounted to the Lord for a
oiples and believers of Christ: 'for he that
Siiictififtlii and we which are sanctified, are
all (if one; for which cause he is not ashamed to
rail us biethreu,' Heb. ii. 1], 12; John xx.
17. The church,] Or, convocation, assem-
bly, congregation.
Vkr. 2t>. — Of thee, my praise,] Or
from tvith thee, shall be my praise: it shall
begin and continue of thee, thou art the cause
and ground thereof. The great church.]
Either that assembly where Christ after his
resurrection personally appeared to more than
five hundred brethren at once, 1 Cor. xv. 6,
or the great church of the Gentiles, with
whom Christ is spiritually present, Matt.
xxviii. 19, 20. So after in Ps. xl. 10, 11.
Ver. 27 And be satisfied,] It was a
curse of the law, that men should ' eat and
not be satisfied,' Lev. xxvi. 20; Mic vi. 14,
but it is a blessing of the gospel, that ' the
meek and needy shall eat and have enough,'
Ps. cxxxii. 15. ' God filleth the hungry with
good things, and sends away the rich empty,'
Luke i. 53. The meek meaneth the regene-
rate, who are mortified with Christ, and their
fierce nature made meek and humble. Your
heart shall live,] He turneth his speech
to the meek and seekers of God, who should
eat of Christ's flesh that was given for the
life of the world, and thereby live for ever,
John vi. 51. The living of the heart, im-
porteth also the cheering comfort and solace
of the same. Gen. xlv. 27, the contrary
whereof is in the 'dying of the heart,' 1
Sam. XXV. 37. See also the like promise,
Ps. Ixix. 33. The Chald. yieldeth this
sense, "The spirit of prophecy shall rest in
the thougui? of their heart for ever."
Ver. 2S. — All the ejjds, &c.] That is,
the dwellers in the utmost parts and ends
of the world. A prophesy of the calling of
the Gentiles, by the preaching of the gospel,
Rom. xvi. 26; Eph. ii. 1, 2, &c. Reme.m-
ber,] The Chald. addeth, " remember his
m.iracles." Families of the heathen,] Or
kindreds of the nations ; whereof see Gen.
X. 5, IS, 20, 31, 32.
Ver. 29. — Ruler among the heathen,]
To reign over them by his Word and Spirit,
and so to be God, not of the Jews only,
but also of the Gentiles, Rom. iii. 29, 30.
Ver. 30. — All the fat ones,] That is,
the rich and mighty personages, fat with
plenty, Deut. xxxi. 20. For, kings and
queens, and men of authority and wealth,
are also called to the participation of Christ's
grace in his church. Is. Ix. 3, 5, 10; Rev.
xxi. 24; 1 Tim. ii. 1,2. Sometimes fatness
is used to note out God's spiritual blessings,
Ps. xxxvi. 9; Ixiii. 6; Ixv. 12; xcii. 15;
Prov. xxviii. 25. All that go down to
the dust,] That is, the poor base and
wretched people, which for their misery and
aflliction, are said ' to go down and sit in the
dust,' as Ps. cxiii. 7; Is. xlvii.; xxix. 4;
Job XXX. 19; Lam. iii. 29, but the Chald.
expounds it, " the house of the grave- That
quickeneth not,] Or cannot quicken ; that
is, the poor wretched man, that doth not, (or
cannot, as Ps. Ixxii. 5,) ' keep alive his soul,
that cannot nourish himself, he shall eat.'
So to keep alive, is to nourish, Is. vii. 21.
Or, he that revived, that is, cheered not, nor
refreshed his soul with comfort, as before,
verse 27, or he that cannot keep alive his
soul, that is, not save it from wrath and eter-
nal death, by his own works, he shall live by
faith in Christ. So this phrase, ' to keep the
soul alive,' is used, Ezek. xviii. 27. The
Chald. giveth this sense, " and he will not
keep alive the soul of the wicked."
Ver. 31. — A seed,] The posterity of
those godly forementioned, for God chooseth
the seed with the parents, Deut. x. 15; xxx.
6, 19; Ps. Ixix. 37; cii. 29; Is. xliii. 5;
xliv. 3. Or the seed of Christ, the children
460
PSALMS.
generation. ^^ They shall come and shall declare his justice to a
people that shall be born, that he hath done this.
which God giveth him, as Is. liii. 10; Heb.
ii. 13. Or 'a seed,' that is 'a small rem-
nant,' as Rom. ix. 29, the Chald. saith,
" the seed of Abraham." For a genera-
tion,] A race of God's children, as Ps.
Ixxiii. 15; xxiv. 6, or, ' to generation,' that
is, ' for ever, through all ages.'
Ver. 32. — They shall come,] The
Chald. explaineth it, "Their sons shall
come." His justice,] The justice of God,
which is by faith in Christ, Ps. Ixxi. 16, 16,
24; Rom. x. 3, 4. People that shall be
BORN,] Hereafter to come; or, a people born,
that is, regenerate, Ps. Ixxxvii. 4,6; John i.
13; 1 Pet. i. 33. So 'a people created,'
Ps. cii. 19. That he hath pone,] Hatk
performed, or accomplished that justice,
and all things appertaining to it. The Gr.
referreth it to the people, " whom the Lord
hath made:" the Chald., to the "marvellous
works which he hath done."
PSALM XXIIL
David, under the similitude of a shepherd, shoiveth God's love and
mercy to his people, whereby their faith is confirmed.
^ A psalm of David.
^ Jehovah feedeth me, I shall not lack ; in folds of budding grass
he maketh me lie down j he easily leadetli me by the waters of
rests. ^ He returneth my soul, he leadetli me in the beaten paths
of justice, for his name sake. * Yea, though I should walk in the
valley of the shade of death, I will not fear evil, for thou wilt be
Ver. 2. — Feedeth me,] Or, ismy feeder,
my pastor. The word comprehendeth all
duties of a good herd, as together feeding,
guiding, governing, and defending his flock.
Therefore kings also have this title, and are
said to feed their people, Ps. Ixxviii. 71, 72;
2 Sam. V. 2. Hereupon it is attributed to
God, and to Christ, feeding his church, as
the shepherd of their souls, Ps. Ixxx. 2;
Ezek. xxxiv. 12, 14, 15; Is. xl. 11; John
X. 11 ; I Pet. ii. 26. The Chald. referreth
this to a former work, saying, "The Lord
fed his people in the wilderness, they lacked
nothing."
Ver. 2.— Of budding grass,] Pleasant
pastures and leas, where green and tender
herbs do spring. He maketh we,] Or,
will make me to lie doivn, to wit, for rest
from heat. This also is another duty of a
good herder, as, ' I will feed my flock, and I
will make them lie down, saith the Lord,'
Ezek. xxxiv. 15; and 'Show me, O thon,
whom my soul loveth, where thou feedest,
where thou makest lie down at noon,' Song
i. 6. Easily leadkth,] Or comfortably
guideth me; it noteth a soft and gentle lead-
ing, with sustaining of infirmity, as Gen.
xxxiii. 14; Is. xl. 11. Therefore the Gr.
tiirneth it, "he nourisheth me." So Ps.
xxxi. 4. By waters,] Or unto waters of
rests, that is, most quiet (or calm) waters,
and such as give rest and refreshing. All
these things Christ perforrneth to his flock,
as it is written, ' They shall hunger no more,
neither thirst any more, neither shall the sun
light on them, nor any heat; for the Lamb
which is in the midst of the throne shall feed
them, and shall lead them to the lively
fountains of waters,' Rev. vii. 16, 17.
Ver. 3. — Returneth my soul,] Or, will
return or restore it, and consequently give
it rest. See Ps. xix. 8.
Ver. 4. — Shade of death,] That is, dark
and dreadful shadoiv; and in a manner, the
very state of death. This speech denoteth
' imminent danger,' Jer. ii. 6, ' sore afflic-
tion,'Ps. xliv. 20; cvii. 10, 14, 'fear and
terror,' Job xxiv. 17, ' and dreadful dark-
ness,* Job X. 21, 22, whereto spiritually is
opposed ' the light and comfort of the gospel
and grace of Christ,' Matt. iv. 16; Luke i.
79. Wilt be with me,] Or, art with me :
and this implieth his good safety, and protec-
tion. As when God said, * I will be with
thee,' Gen. xxxi. 3. Jacob understood it
thus, ' I will do thee good,' Gen. xxxii. 9,
PSALM XXIV.
461
with me ; thy rod and thy staff, tliey shall comfort me. ^ Thou
furnishest before me a table, in presence of my distressers : thou
makest fat my head with oil, my cup zs abundant. * Doubtless,
goodness and mercy shall follow me all the days of my life, and I
shall converse in the house of Jehovah to length of days.
for God's presence is a singular favour, and
our pre-eminence, Exod. xxxiii. 15, 16.
The Chald. expoundeth it, " thy word shall
be for my help." Thy rod,] With such
shepherds use to guide and rule their flocks.
Lev. xxvii. 32, and with such the Lord
is said to rule his people, Ezek. xx. 37.
Wherefore the prophet prayeth, ' feed thy
people with thy rod,' Mic. vii. 14. The
' rod is also for chastening and punishment,'
Ps. Ixxxix. 33. And for the rebellious God
hath 'a rod of iron and indignation,' Ps. ii.
9 ; Lam. iii. 1. Of Christ's rods or staves
wherewith he feeds his flock, see Zach. xi. 7.
&c. The Chald. translateth " thy rod and
thy law."
Ver. 5. — Thou furnishest,] Or, wilt
furnish, and make ready a table. This and
the things following, note the abundant sup-
ply of all good things for necessity and for
delight, as at a sumptuous banquet, Prov. ix.
2, &c. So by Christ the good Shepherd, his
' sheep find pasture, have life, and have it in
abundance,' John x. 9, 10. In presence,]
Or before them, which causeth the enemies
that see, to grieve, as Ps. cxii. 10. Makest
FAT,] That is, flenteously moistenest and
suppliest with oil or balsam. In those coun-
tries they used to welcome and cheer their
guests with pouring out precious sweet oils
or balsam upon their heads, Luke vii. 46;
John xii. 3. It signifieth *joy,' Eccl. ix.
8; Is. Ixi. 3. The Chald. applieth it to the
priests of Israel, "thou hast made the priests'
heads fat with the anointing oil." Is abun-
dant,] To wit, with liquor, (as the word
importeth)/or to drink my fill.
Ver. 6. — Converse,] Or, quietly repose,
myself, and dwell, as the Gr. translateth it.
Likewise the Chald., saying, " I shall dwell
in the house of the Lord's sanctuary." To
length of days,] That is, a long lifetime,
ar for ever. See Ps. xxi. 6; xciii. 5.
PSALM XXIV.
God^s Im-dship in the world. 3, The citizens of
dom. 7. An exhortation to receive him.
spiritual Tiing-
A psalm of David.
Ver. 1. — A psalm of david,] Unto
this title the Gr. addeth, " of the first day of
the week:" meaning that this psalm was
wont to be sung in the temple every first day
of the week, which now with us is the Lord's
day, the Christian sabbath: and of Christ his
church and kingdom, and the entertaining of
his gospel, doth this psalm treat. In Solo-
mon's temple God ordained Levites with
cymbals, psalteries and harps, and priests
with trumpets, and other Levites that were
singers, and in the time that the burnt-oft'er-
ing began, < the song of the Lord began with
trumpets and instruments, and they sang
praises with the words of David, and of
Asaph,' 2 Chron. xxix. 25—30. The Heb.
doctors recording their daily service in the
sanctuary, write thus ; " They said not the
song, but over the burnt- oflerings of the con-
gregation, and the sacrifices of their peace-
ofltrings that are spoken of in the law, &c.
The song which the Levites said in the first
day, was (Ps. xxiv.) 'The earth is the Lord's,
and the plenty thereof.' In the second (day)
they said (the xlviii. Psalm.) 'Great is the
Lord, and praised vehemently in the city of
our God,' &c. In the third they said (the
Ixxxii. Psalm,) ' God standeth in the as-
sembly of God, he judgeth in the midst of
the gods.' In the fourth they said (the xciv.
Psalm,) 'O God of vengeance,' &c. In the
fifth they said (the Ixxxi. Psalm,) 'Shout joy-
fully unto God our strength,' &c. In the
sixth they said (the xciii. Psalm,) 'The Lord
reigneth, is clothed with high Majesty,' &c.
In the sabbath they said (the xcii. Psalm,) 'A
psalm, a song for the sabbath day.' " Maim,
in Mis7ieh, torn. 3, in Tatnidin, (or treat, of
the Daily Sacrifices,) chap. vi. sect. 7 — 9.
The earth is Jehovah's,] Or, To Jehovah
462
PSALMS.
The earth is Jehovali's, and the plenty tliereof ; the world and
tliey that sit tlierein. '■' For he hath founded it upon the seas, and
establislied it upon the rivers. ^ Who shall ascend into the moun-
tain of Jehovah, and who shall stand in the place of his holiness?
■* The clean in hands, and pure in lieart, wliich lifteth not up his
soul to false vanity, neither sweareth to deceit. * He shall receive
a blessing from Jeiiovah, and justice from the God of his salvation.
" Tliis is the generation of tliem that enquire for him, of them that
seek thy face, of Jacob, Selah. ' Lift up ye gates your heads, and
the earth helongeth. Of him, and by him,
and for him are all things; yet in special he
hath chosen Jacob's posterity to be his peo-
ple, ver. 6. Thus David maketh use of Mo-
ses' doctrine, who said, ' Lo, to Jehovah thy
God pertain the heavens, and the heavens of
heavens, the earth and all that therein is:
notwithstanding, Jeiiovah set his delight in
thy fathers to love them, and did choose their
seed after them, even you above all peoples,
as appeareth this day,' Dent. x. 14, 15. See
also another use of this doctrine, in 1 Cor.
X. 26, 28, where the apostle proveth, that
every cieature in the earth may be used of
Christians for food, or otherwise, because all
is the Lord's, and in Christ ours. Plenty,]
Or, fulness, that is, all contained therein, as
the Chald. expoundeth it, " the creatures
thereof." So, ' the plenty of the sea,' Is. xlii.
10, the ' plenty of the city,' Amos vi. 8, and
sundry the like. That sit,] That is, dxvell
or inherit, as it is noted on Ps. i. 1. The
like manner of speaking the Holy Spirit
useth also in Gr., Lev. xxi. 35, 'on all them
that sit on the face of the whole earth.' So
Ps. Ixix. 36, and often elsewhere.
Ver. 2. — Upon the seas,] Or above
them. The earth is said to be founded (or
fast settled) upon the seas, (the heaps of wa-
ters were called ' seas,' Gen. i. 10,) because
the waters which naturally ' would stand
above the high mountains,' Ps. civ. 6, are by
the word of God gathered together, and
thrust under the earth, that the dry land
might appear and be inhabited, Excd. xx. 4;
Gen. i. 9. And these which may seem a
most weak and flitting foundation, yet are
' firm bases, and mighty foundations,' Ps. civ.
6; Mic. vi. 2, to magnify God's power, who
as he brought light out of darkness, so settl-
eth he the solid earth on the liquid waters;
yea, ' hangeth the earth upon nothing,' Job
xxvi. 7.
Ver, 3, — Who shall ascend,] The
Chald. paraphraseth, " Who shall be worthy
to ascend unto the mountain of the house of
the sanctuary of the Lord ?
Ver. 4. — The clean in hands,] He
whose hands or palms arc clean, or free of
evil. So Job xvii. 9. This noteth ' good
works, as pureness of heart meaneth holy
faith and aflections,' Acts xv. 9. Not lifted
DP his soul,] Or, my soul. The Heb. hath
two readings ; by the letters in the line, 'his
soul,' and in the margin, ' my soul;' as if this
were spoken in the person of God, and of
him; which then may be understood of
swearing. For this form of words is used in
the third commandment, Exod. ii. ' Thou
Shalt not lift up (or take up) the name of Je-
hovah thy God to false vanity.' But i'or
'name,' here is put 'soul.' And God is said to
swear ' by his soul,' that is, 'by himself,' or
' his life,' Jer. li. 14: Amos vi. 8. It was
also the wont in Israel to take an oath thus,
' As the Lord liveth, and as thy soul liveth,'
1 Sam. XX. 3; 2 Kings ii. 2, 4, 6. Also
concerning a man's own soul, in swearing this
form was used, ' I call God for a record against
my soul,' 2 Cor. i. 23. And thus the
Chald. expounds it, " which hath not sworn
in vain to the condemnation of his soul."
Otherwise, if this be not understood of vain
swearing, the meaning is, he that ' affecteth
not,' or, ' legardeth not vanity;' for so the
lifting up of the soul also signilieth; see Ps.
xxv. 1, To DECEIT,] Or, deceitfully.
Ver. 5 He shall receive,] Or shall
take up, or hear away a blessing. Jus-
tice,] Or, righteousness; whereot see Phil,
iii. 9; Ps. Ixix. 28. Hereby also may be
meant a benefit, the fruit or reward of righ-
teousness. The Gr. turneth it " mercy," or
'•alms:" and by justice, mercies and bene-
fits are sometimes meant, Judg. v. 11; Ps.
cxii. 9 ; Dan. iv. 24.
Ver. 6. — Of Jacob,] Understand, this
is the generation of Jacob,} or, this is Ja-
cob; these are true Israelites, whom God will
acknowledge for his, John i. 47; Rom. ix.
6. Jacob when he wrestled with an angel,
saw God face to face, and called the place
Peniel, that is, ' God's face ' or ' presence ;'
there he wept and prayed, and bare away a
blessing, Gen. xxxii. 24, 26, 29, 30; Hos.
xii. 4. That history hath use here.
Ver. 7. — Lift up ye gates, &c.] This
may first have reference to the gates and
PSALM XXV.
463
be lifted up ye doors of eternity, that the King of glory may come
in. ® Who is this King of glory? Jehovah, strong and valiant ;
nf in Knfflo » £,ift up ye gatcs your heads, and lift
Jehovah valiant in battle. ^.^^ ..j^ j^ ^^.^^ j^-"- --^^^^,
up ye doors of eternity, that the King of glory may come
'" Who is he this King of glory ? Jehovah of hosts, he is the I
of glory, Selah
in.
King
doors of the temple, into which ' the ark (the
glory of Israel,' 1 Sam.iv. 21,) should enter;
oil which ark, between the cherubims, God was
said 'to dwell,' 1 Sam. iv. 4 ; 1 Kings viii. 1,
&c. So the Chald. expoundeth it, " gates of
the house of the sanctuary ;" though in the 9th.
verse otherwise, saying, ' lift up, O ye gates
of the garden of Eden, your heads;' secondly,
it may be referred to Christians, which are
the true 'temple of God,' 1 Cor. iii. 17, at
the door of whose hearts he knocketh to have
entrance, Rev. iii. 20. Doors of eter-
nity,] That is. strong, diirable, everlast-
ing doors: which being referred to the doors
of Solomon's temple note ' the perpetual
abiding of God's ark therein,' as 1 Kings ix.
3 ; Ps. cxxxii. 13, 14; whereas before the ark
was removed from place to place, 1 Chron.
xvii. 5. Or being applied to Christians, it
noteth the ' eternal duration of the church.'
That enter may,] Or, and enter shall the
King of glory, that is, the glorious King;
So Christ is called the ' Lord of glory,' 1
Cor. ii. 8; James ii. 1, and the ' opening of
the doors before him,' signilieth 'his entrance
into, and administration of the kingdom,' as
Is. xlv. 1.
Ver. 10. — Jehovah of hosts,] Or, as
the Heb. is, Jehovah Tsebaoth, for so the
word is used liy the apostles, untranslated in
the Gr. Sabaoth, Rom. ix. 29; James v. 4.
It signifieth hosts or armies standing ready
in martial order, and in battle array, and
comprehendeth all creatures in heaven and
in earth, which are bound to do the will of
God, Gen. ii. 1; 1 Kings xxii. 19; Exod.
xii. 41.
PSALM XXV.
David's desire and confideyice in God. 4. He pray eth for instruction;
7. and for re/nission of sins. 8. He ceJehrateth God's goodness and
mercy to such as fear him. 15. He pray eth for deliverance out of his
afflictions, and for the redemption of Israel.
' A psalm of David.
Unto thee Jehovah, lift I up my soul,
^ My God, in thee do I trust, let me not abaslied : let not my
enemies show gladness over me.
^ Yea all that earnestly expect thee, sliall not be abashed ; tliey
shall be abashed, that unfaithfully transgress in vain.
Ver. 1. — Of David,] This psalm is
composed after the order of the Heb. letters
or alphabet : which care denoteth the weight
and excellency of the matter in it. The
same is to be observed of some other psalms,
as the xxxiv. xxxvii. cxi. cxii. cxix. cxlv.
Lift I up my soul,] The Chald. addeth,
" in prayer." This signifieth an earnest
desire, with delight and expectation or hope to
have what he would. For to ' lift up the
soul, is to ' desire,' Jer. xxii. 27; xliv. 14;
and a like phrase in Ezek. xxiv. 25, implieth
both desire and delight; and in Deut. xxiv.
15, the poor man is said to ' lift up his soul'
unto his hire or wages, hoping by it to have
his life sustained. In this place, every of
these hath use, and so in Ps. Ixxxvi. 4.
Ver. 2. — In thee,] The Chald. expound-
eth it, " In thy word:" so in verse 3. Not
BE abashed,] That is, not disappointed of
my hope, nor vanquished by my foes. See
Ps. vi. 11. Show gladness,] Leap up or
triumph for joy, as having got the victory,
2 Chron. xx. 27.
Ver. 3. — Yea all,] Or, Yea any: for,
' whosoever believeth in God, shall not be
464
PSALMS
* Thy ways, Jehovah, make thou me to know ; learn me thy
paths.
* Make me to tread in tliy truth, and learn me, for thou art the
God of my salvation ; thee do I earnestly expect all the day.
^ Remember thy tender mercies, Jehovah, and thy kind mercies,
for they are from eternity.
' The sins of my youth, and my trespasses, remember thou not :
according to tliy mercy do thou remember me, for thy goodness
sake, Jehovali.
* Good and righteous Jehovah is, tlierefore will he teach sinners
in the way.
® He will make the meek to tread in judgment, and will learn
the meek his way.
" All the paths of Jehovah are mercy and truth, to them that
keep his covenant, and testimonies.
ashamed,' Rom. x. 10. Earnestly ex-
pect,] Or, patiently hope. They shall
BE,] Or prayer-wise, let them be. Un-
faithfully TRANSGRESS,] That deal dis-
loyallt/, contrary to duty, promise, and trust
reposed in them. So elsewhere he prayeth,
that ' no grace be showed to such, Ps. lix. 6.
In vain,] Or without cause, and ' without
fruit,' Ps. vii. 5.
Ver. 4. — Thy ways,] That is, thy true
faith and religion, as Acts, xviii. 25, 26, and
' thy guidance of me therein.' So Moses
prayed, Exod. xxxiii. 13. Learn me thy
paths, ]/HM»'e»2e with thy paths, ov journeys.
Learning implieth use and exercise, and
informing by customable practise.
Ver. 5. — Make me to tread,] Or to
go; guide my way in thy truth; that is, in
thy word, for that is, ' the truth,' John xvii.
17; 3 John iii. So after, ver. 9.
Ver. 6 Tender mercies,] Or bowels
of compassion : See Ps. xviii. 2. This
word noteth the inward affections, as the
next, kind mercies, imply the actions or
effects of love. From eternity,] Or, from
ever. This in human alTairs somitimes
meaneth but of old, or a long while, Gen. vi.
4; Is. xlii. 14. But here and elsewhere it
noteth the eternity of God's love, which was
firm unto his before the world was, 2 Tim. i.
9 ; Eph, i. 4 ; so showed throughout all gene-
rations, and is in like sort for ever, or to
eternity, Ps. c. 5, because our firm happiness
shall have no end, Dan. xii. 3; 1 Pet. i. 4.
And these both are conjoined, Ps. ciii. 17.
Ver. 7. — Sins of my youth,] This
imagination of man's heart is evil from his
youth. Gen. viii. 21, and of all man's life,
youth commonly is most vain, Eccl. xi. 9,
10, for which God often pmiisheth men in
their age, so making them (as Job saith) * to
inherit the iniquities of their youth,' Jobxiii.
26; Jer. iii. 25.
Ver. 8. — Will he teach,] Or inform
with the law; for of this word the law is
derived, Ps. xix. 8. Sinners in the way,]
That is, such as sin and miss the right way,
God will teach and reduce them: thus the
Gr. interpreteth it. Or, " those that are
sinners he will teach and inform in the way
that is right, or in his way," as verse 9.
Ver. 9. — To tread in judgment,] To
walk judiciously , and as is right and fit.
Ver. 10 — Mis covenant,] His testa-
mental bond or league, called in Heb.
Berith, which hath the signification of bro-
therly or friendly parting, and of explaining
the conditions of agreement. For at tlie
making of solemn covenants, ' beasts were
killed and parted asunder, and the covenant
makers went between the parts,' Gen. xv. 9,
10, 17; Jer. xxxiv. 18. Hereupon is the
phrase of ' cutting (or striking) a covenant,'
Ps. 1. 5; Ixxxiii. 6; Ixxxix. 4. The apos-
tles in Gr. call it diathekee, a testament, a
testamental covenant, or disposing of things,
Heb. viii. 8, from Jer. xxxi. 31. And
there be two principal ' covenants or testa-
ments; the first, that which God made with
our fathers, when he brought them out of
Egypt; the sum whereof was contained in
the ten commandments written by the finger
of God,' Deut. iv. 13; Exod. xxiv. 28; 1
Kings viii. 21, 'and the other laws written
by Moses in a book,' called ' the book of the
covenant,' 2 Kings xxiii. 2; Exod. xxiv. 4,
7. The second covenant is ' that new testa-
mental bond which God hath made with us in
Christ, established upon better promises, and
confirmed by the blood and death of Christ
PSALM XXV.
465
" For tliy name sake, Jehovah, even mercifully pardon wilt thou
my iniquity, for it is much.
'^ Wlio is tlie man that feareth Jeliovah ? he will teach him in
the way that he shall choose.
" His soul shall lodge in good, and his seed shall iiilierit the
land.
" TJie secret of Jeliovah is to them that fear him, and liis cove-
nant to make them for to know.
'^ Mine eyes are continually unto Jehovah, for he will bring-
forth my feet out of the net.
'* Turn the face unto me, and be gracious to me, for I am soli-
tary and poor afflicted,
" TJie distresses of my heart are enlarged ; bring thou me forth
out of my vexations.
'^ See mine affliction, and my molestation, and forgive all my
sins.
the testator, as the fust was by the blood and
death of beasts,' Luke xxii. 20; Heb. viii.
6, 8; ix. 16—18, &c.
Ver. 11. — Even MERCiFULLy pardon,]
Or, therefore thou wilt mercifully forgive.
Tin's David taketh from Moses, who first
used this word in a case of great offence,
Exod. xxxiv. 9, and it betokeneth to spare
or pardon upon pacification, of grace and
mercy; and is interpreted by the apostle in
Gr., " to be merciful, propitious or appeased,"
Heb. viii. 12, from Jer. xxxi. 34. Often
used in the law, for forgiveness upon obla-
tion or intercession made by the priest. Lev.
iv. 20, 26, 31, 35; v. 10, 13, 16, IS, &c.
Ver. 12 — Who is the man,] Or, AVhat
manner of man shall he be? The Hebrew
phrase is, " Who this the man :" which also
may be resolved, " Whosoever is the man."
He shall choose,] That is, tvhich he shall
love and like: or, ivhich he loveth. So
'chosen,' Is. xlii. 1, is translated in Gr.,
"beloved," Matt. xii. 18. Or, 'which he
shall require and command ;' for so choosing
sometimes signifieth, 2 Sam. xix. 38; xv.
15.
Ver. 13, — Lodge in good,] That is,
continue in good estate, ease and prosperity.
So lodging is for continuance, Job xvii. 2;
Prov. xix. 23 ; and for good, the Chald. saith,
" the blessedness of the world to come:" the
Gr. translateth, "in good things." The
LAND,] Meaning ' Canaan, the land promised
for a possession to Abraham and his seed,'
Gen. XV. 7; xii. 7; called therefore 'the
land of promise,' Heb. xi. 9, and elsewhere,
'the holy laud,' Ps. x. 16, the ' land of Im-
manuel,' that is, 'of Christ,' Is. viii. 8, 'a
land flowing with milk and honey, and the
Vol. H. . 3
pleasantest of all lands,' Ezek. xx. 6, the
seat of God's ancient church, and figure of
his kingdom.
Ver. 14. — The secret,] Or, the mys-
tery of the Lord; meaning that his secret
favour is towards them, and his secret coun-
sel and mystery of the faith is revealed unto
them : for so this word noteth, as when Job
saith, God's secret was upon his tabernacle,
meaning his favour and providence. Job
xxix. 4, and God's secret is his 'counsel,'
Job XV. 8; Jer. xxiii. 18, 22, and the hid
things of Clirist are often called ' a mystery,'
Rom. xvi. 25; 1 Cor. ii. 7; iv. 1 ; 1 Tim.
iii. 9, 16; Eph. iii. 3, 4,9; Col. i. 26,
27. So Prov. iii. 32.
Ver. 16. — Turn the face,] Or, have
respect unto me. This was a blessing pro-
mised in the law. Lev. xxvi. 9. ' I will turn
the face unto you, and make you increase.'
Contrary to this is ' the hiding of God's
face,' Ps. Ixix. 17, 18. Solitary,] Alone
or desolate; see Ps. xxii. 21.
Ver. 17. — Are enlarged,] Or, do in-
large themselves, do make wide room. He
showeth his heart to be penned in with
straits and distressing sorrows, which largely
spread themselves over all. Vexations,]
Or anguishes, tribulations, which press and
wring.
Ver. 18. — See my affliction,] This
phrase is taken from Deut. xxvi. 7, ' he saw
our affliction.' And it here meaneth, ' a
seeing and regarding with compassion,' and
so ' a redress and help,' Gen. xxix. 22; Exod.
iii. 7, 8; Ps. xxxi. 8; cxix. 153; cvi. 44.
Sometimes it meaneth otherwise, as in the
next verse, ' See my enemies.' Forgive,]
Or lift up, take away. This word which
N
466
PSALMS.
^^ See mine enemies, for tliey are multiplied, and with hatred of
violent wrong have they hated me.
^° Keep thou my soul, and deliver me ; let me not be ashamed,
for I hope for safety in thee.
^' Let perfection and righteousness preserve me, for I earnestly
expect thee.
'•^^ Redeem Israel, O God, from all his distresses.
properly signifieth to * take up ' or bear, is
applied to forgiveness of sins, Rom. iv. 7,
from Ps. xxxii. 1, and the phrase hath re-
ference to Ciirist, ' who bare and took away
the sins of the world,' John i. 29. For
when it is applied to a man himself, bearing
his own sin, it meaneth guilt and pmiish-
ment, Num. v. .SI.
Ver. 19. — Of violent weong,] That
is, ?nost violeni, or wrongful haired.
Ver. 22. — His distresses,] Or f/ieir
distresses, for Israel being put for the whole
people, may have with it a word singular or
plural, which the Heb. text also often useth ;
as, 'all Edom was,' 2 Sam. viii. 14; or, < all
Edom were/ 1 Chron. xviii. 13. The like
is in 2 Kings xxiii. 30, with 2 Chron. xxxvi.
1. 'He took,' or ' they took," speaking of
the people.
PSALM XXVL
David committeth the trial of himself unto God, in confidence of his
integrity) and good conversation. 9. He pray eth for mercy, \\. and
pro7niseth zipright ivalking and thankfulness.
A psalm of David.
' Judge me, Jehovah, for I walk in my perfection, and do. trust
in Jehovah I shall not stagger. ^ Prove me, Jehovah, and tempt
me : try my reins and my heart, ^ For thy mercy is before mine
eyes, and I walk in thy truth. * I do not sit witli mortal men of
false vanity, and with the hidden I enter not. ' I hate the church
of evil-doers, and with the wicked I sit not. ^ I will wash my
hands with cleanness, and compass thme altar, Jehovah. ' To
Ver. !.■ — In my Perfection,] Or, in-
tegrity, simplicity: and that is, when a man
meaneth not, nor witteth of any evil, 2 Sam.
XV. 11. Such a walker 'walketh confidently,
and blessed shall be his children after him,'
Prov. X. 9; XX. 7. In Jehovah,] Chald.,
" in the word of the Lord."
Ver. 2. — Try my reins,] Examine as
in the fire my inmost affections. Tlius Job
also offered himself to trial, Job xxxi. 6.
Ver. 3. — I walk,] To wit, continually,
(as the form of this word importeth,) or con-
verse. The Gr. saith, " I have pleased:" so
to ' walk with God,' is to 'please God,' Heb.
xi. 5.
Ver. 4. — Man of false vanity,] That
is, vain mortal men, or false persotis, Job
xi. 11. So Jeremiah saith, 'he sat not in
the secret assembly of mockers,' Jer. xv. 17.
The hidden,] That is, hypocrites, dissem-
blers, secret evil doers : as the Chald. saith,
"wilh them that hide themselves to do evil."
1 enter not,] Or come not, that is, have no
company, or conversation. So the word is
also used, Josh, xxiii. 7.
Ver. 5. — Church of evil doers,] The
malignant church, or congregation.
Ver. 6. — My hands with cleanness,]
Or palms of innocency. He hath respect
to the washing which God appointed for such
as came to his altar, Exod. xl. 32. Here-
upon we are willed to lift up pure hands
when we pray unto God, 1 Tim. ii. 8. See
also Is. i. 15, 16.
Ver. 7. — To cause to hear,] That is,
to sound forthi or proclaim so as may be
PSALM XXVII.
467
cause to hear with voice of confession and to tell all thy marvel-
lous works. * Jehovah, I love tlie mansion of thy house, and the
place of the habitation of thy glory. ® Gather not my soul with
sinners, and my life with men of bloods. ^° In whose hands is a
miscliievous purpose, and their right hand is full of bribes. "And
I do walk in my perfection, redeem thou me, and be gracious to
me. ^' My foot standeth in righteousness, in the churches I will
bless Jehovah.
heard. So Ps. Ixvi. 8: cvi. 2. And in 1
Chroii. XV. 16. David appointed Levites
with instruments, to cause to hear, or to re-
sound, lifting up the voice with joy.
Ver. 8. — Mansion,] Or habitation.
This name is given to the tabernacle which
Moses made, and God dwelt in, 1 Sam. ii.
29, 32 ; and afterwards to Solomon's temple, 2
Chron. xxxvi. 15. And heaven itself is also
thus called, Deut. xxvi. 15; where there
are ' many mansions,' John xiv. 2. Of the
HABITATION,] Or the habitude, the taber-
nacle. The tent which Moses made was
thus called, Exod. xxvi. 1, 6, and Solomon's
house, 2 Chron. xxix. 6. In Exod. xl. 34,
35, it is showed, how God's glory filled that
tabernacle, when he first took possession of
it; whereupon it is here called the habitacle
of his glory (or honour:) and elsewhere, • the
habitacle of the Lord,' Lev. xvii. 4, and ' of
his name,' Ps. Ixxiv. 7.
Ver. 9. — Gather not my soul,] Ga-
thering is used for taking away, as Jer. xvi.
5; Is, iv. 1, and so for death, Is. Ivii. 1 ; 1
Sam. XV. 6; Ezek. xxxiv. 29, and sometimes
is expressed, to whom they are gathered ; as,
' to their fathers, to their people, to the
grave,' 2 Kings xxii. 20 ; Num. xx. 24, 26;
and what is gathered, 'the soul,' as here; or
'the ghost,' the 'spirit,' as Ps. civ. 29. So
David here desireth ' that God would not
take away his life among sinners,' that is,
' with such as for their crimes deserve to die :'
as 1 Kings i. 21. Contrariwise, gathering is
sometimes used for gracious receiving or
' succouring,' as Ps. xxvii. 10. Men of
BLOODS,] Blood-guilty persons. See Ps. v.
7. The Chald. expoundeth it " with men
that shed innocent blood."
Ver. 10. — A mischievous purpose,]
Craftily devised evil. The Chald. transla-
teth it, "counsel of sin;" the Gr., "iniqui-
ties." See Ps. X. 2. This word is gene-
rally used for 'any abominable evil.' Lev.
xviii. 17; xix. 29; xx. 14. Full of
bribes,] And consequently, of injustice;
for ' bribes cause justice to be perverted,'
Deut. xvi. 19. Contrariwise, ' God's right
hand is full of justice,' Ps. xlviii. 11.
Ver. 12. — In righteousness,] Or, m a
right, even and plain place, as the word
signifieth, Deut. iii. 10; Jer. xxi. 13; the
apostle expresseth the word by ' righteous-
ness,' Heb. i. 8, from Ps. xlv. 7; it is op-
posed to ' crookedness,' Is. xl. 4. See also
Ps. xxvii. 11. In the chckches,] Or con-
gregations, assemblies, church-meetings,
called in Gr. ecclesiais ; and so in the New
Testament, 1 Cor. xiv. 34. So also Ps.
Ixviii. 27. The Chald. translateth, "the
congregation of just men."
PSALM XXVIL
David sustaineth his faith hy the power of God: 4. by his love to the
service of God: 9. hy prayer for God's assistance and instruction. 13-
The fruits of faith and patience.
' A psalm of David ; Jehovah is my light and my salvation, for
whom should I fear ? Jehovah is the strength of my life, for whom
Ver. 1.— Of David,] The Gr. addeth,
"before he was anointed." My light,]
That is, my comfort, joy, &c. So God and
Christ are often called the light or illumina-
tion of his people, Mic. vii. 8; Is. xvi, 19,
20; X. 17 ; Luke i. 79 ; ii. 32 ; Rev. xxi.
468
PSALMS.
should I dread ? ^ When evil doers made battle against me to eat
my flesh, my distressers and my enemies to me ; themselves stum-
bled and fell. ^ If a pitched host shall pitch against me, my heart
shall not fear : if war shall rise up against me, in this I trust.
* One t/mig I have asked of Jehovah, tlie same I will request,
that I may sit in the house of Jehovah all the days of my life, to
view the pleasantness of Jehovah, and to enquire in his palace.
^ For lie will keep me privily in his pavilion, in the day of evil : he
will keep me secret, in the secret place of his tent ; on a rock lie
will exalt me. ^ And now shall mine head be lifted up above my
enemies round about me ; and I will sacrifice in his tent, sacrifices
of shouting : I will sing, and sing psalms to Jehovah, ' Hear, Jelio-
vah, my voice when I call, and be gracious to me, and answer me.
^ To thee said my heart, seek ye my face j thy face, Jehovah, I
do seek. ' Hide thou not thy face from me, turn not aside in anger
thy servant : thou hast been my succour, leave me not, neither for-
sake me, O God of my salvation. " Though my father and
my mother should forsake me, yet Jehovah would gather me.
23; John i. 4; viii. 12. The Chald. ex-
poundeth it, "The word of the Lord is my
light." The strength,] Or strong fort,
fortification: see Ps. xxviii. 8.
Ver. 2. — Made battle,] Or came near
against me, to wit, in fight. So this word
is used for ' battle,' Ps. Iv. 19, 22. My
ENEMIES TO WE,] A vehement manner of
speech, (as 2 Sam. xxii. 2 ; ' my deliverer to
me:') noting against whom in special their
hatred was bent.
Ver. 3.. — If war,] That is, ivarriors or
an army, as the word is used, Josh. viii. 11.
See also Ps. Ixxvi. 4.
Ver. 4. — One thing,] Or one request,
as is expressed, 1 Kings ii. 20; 1 Sam. ii.
20. For such want of words to be supplied,
see the notes on Ps. x. 10. That I may
sit,] That is, dwell, or abide. To view
the pleasantness,] Tosee the pleasantness,
or amenity of Jehovah, and consequently to
enjoy it. The tabernacle had the figure and
pattern of heavenly things in Christ, Heb.
viii. 5, which David in spirit here desireth
to contemplate. The Heb. phrase is, view
in the pleasantness ; and after in the 13th.
verse see in the goodness, which signifieth,
to have the fruition, use, and enjoying of
pleasure and goodness, Eccl. ii. 1. And as
to 'seek in Jehovah,' 2 Chron. xxxiv. 26, is
to ' seek Jehovah,' 2 Kings xxii. 18, so to
' see in the good,' is ' to see the good and
enjoy it.' So in Ps. cvi. 5; cxxviii. 5; 1.
23. To enodire,] Or seek early, that is,
diligently.
V^eh. 5 — Will keei' privily,] Or hide
me, that is, keep me safe as in the most holy
of his sanctuary, into which none might
enter. Lev. xvi. 2; called therefore God's
'hidden place,' Ezek. vii. 22; and his saints
are ' his hidden ones,' Ps. Ixxxiii. 4,
Ver. 6. — Sacrifices of shouting,] Or
of triumph, of joyful sonnding and alarm.
This hath respect to the law, w hich appointed
over the sacrifices, trumpets to be sounded,
Num. X. 10, whose chiel'est, most loud, joy-
ful and triumphant sound was called Trugh-
nah, 'triumph, alarm ' or 'jubilation,' Num.
X. 5 — 7. So to other instruments this tri-
umphant noise is adjoined, Ps. xxxiii. 3, and
is applied sometimes to man's voice or shout-
ing. Josh. vi. 5: 1 Sam. iv. 5; Ezra iii. 11.
See also Ps. Ixxxix. 16; xlvii. 6; Ixxxi. 2;
c. 1.
Ver. 8. — Seek ye my face,] An imper-
fect speech; which we may supply and ex-
plain thus, (thou saidst) " seek ye my face;"
and "this thy commandment my heart
minded, and spake of to thee in my tempta-
tions; and I made it a ground of my action
and request following." See a much like
defect of a word, in 1 Kings xx. 34. To seek
the face, is of desire to see, hear, and know,
1 Kings X. 24; and to pray and ask counsel in
doubts, distresses, &c. 2 Sam. xxi. 1 ; Hos.
V. 15. So Ps. cv. 4.
Ver. 10. — Though my father, &c.
should,] See the like in Is. xlix. 15. Or,
' For my father, &c. have forsaken me, but
Jehovah will gather me,' that is, 'receive and
take me to him.' So the word ' gathering' is
also used, Judg. xix. 15 ; Josh. xx. 4; Matt.
PSALM XXVIII.
469
" Teach me, Jehovah, thy way, and lead me in the path of righ-
teousness, because of my enviers. '^ Give me not to the soul of
my distresscrs, for witnesses of falsehood do stand up against me,
and ]ie that breatheth violent wrong. '^ Except I had believed to
see the goodness of Jehovah in the land of the living. " Earnestly
expect thou for Jehovah, be confirmed, and let thine heart wax
strong ; and earnestly expect thou for Jehovah.
xxiii. 37. He meaneth ' God would be a
Father unto him.'
Ver. 12.— To the soul,] That is. to the
ivill, lust, or desire. So soul is for will, Ps.
xh'. 3, 5; cv. 22; Ezek. xvi. 27; and for
'lustj'Ps. Ixxviii. 18, the Chald. expouiid-
eth it " the will." That breathkth,] Or
pjifeth out. See Ps. x. 5.
Ver. 13. — Except I had believed.] An
imperfect speech; where we may understand,
" 1 should have fainted," or " They had
overthrown me, if I had not believed:" but
the Gr. saith, " I believe to see the good
things of the Lord. Land of the living,]
That is, where men live in this xvorld, and
in special, the land of Canaan, the seat of
God's church, Ezek. xxvi. 20, So Ps. Hi.
7; cxvi. 9; cxlii. 6; Job xxviii. 13. For
by death men are said 'to be cut out of the
land of the living,' Is. liii. 8; xxxviii. 11;
Jer. xi. 19; but the Chald. expounds it,
"the land of life eternal:" and that was
figured by the land of Canaan.
Ver. 14. — Be confirmed,] Be comfort-
able, hold fast, (as the Gr. hath) " be man-
ly," or " quit thee as a man;" which word
the apostle useth, 1 Cor. xvi. 13. These
are the words of encouragement against re-
missness, fear, faintness of heart, or other
infirmities, as Deut. xxxi. 6, 7; Josh. x.
25; 1 Chron. xxii. 13; Dan. x. 19. Let
THY HEART WAX STRONG,] So also the
Gr. turneth it: or we may read it, " he
will strengthen thy heart." So after in Ps.
xli. 25.
PSALM XXVIII.
David prayeth for deliverance from his enemies. 6. He hless-
eth God for hearing and helping him. 9. He prayeth for the Lord's
people.
' A psalm^of David. Unto thee Jehovah do I call; my Rock,
cease not as deaf from me, lest thou be silent from me, and I be made
like to them that go down into the pit. ^ Hear thou the voice of my
supplications for grace, when I cry out imto thee, when I lift up my
hands unto tlie oracle of thine holiness. ^ Draw me not with the
Ver. 1. — Cease not, &c.] That is, cease
not to speak unto and inisrcer me, be not
silent as fumed away from me: so the like
phrase meaneth, Job xiii. 13, Jer. xxxviii.
27; or, 'cease not to speak for me,' as the
phrase also importeth, 1 Sam. vii. 8; and so
by the Rock forementioned he may mean
'Christ,' 1 Cor. x. 4; who is 'our advocate
with the Father,' 1 John ii. 1. And to be
silent (or still) is not in words only, but
deeds, as in Judg, xviii. 9 ; 1 Kings xxii.
3.
Ver. 2.— Oracle of thy holiness,] Thy
holy oracle: The inmost, and most holy
place of the temple was thus named, 1 Kings
vi. 5, 16, 19, 20; called ' the Holy of Holies,'
1 Kings viii. 6 ; and tliat which one prophet
calleth 'the oracle,' 2 Kings vi. 23; another
calleth ' the house of the Holy of Holies,' 2
Chron. iii. 10. The Heb. Dehir hath the
signification of speaking; for from the most
holy place God spake to his people, Num. vii.
89. The apostle seemeth to express it, by
' that which is within the vail,' Hub. vi. 19.
470
PSALMS.
wicked, and with the workers of iniquity, that speak peace with their
neiglibours, and malice is in their lieart. * Give thou to them accord-
ing to their work, and according to the evil of their practices ;
according to the deed of their hands give thou to them ; render their
reward unto them. ^ Because they will not discreetly attend unto
the works of Jehovah, and to the deed of his liands, he will break
them down, and will not build them up. ^ Blessed be Jehovah, for
he hath heard the voice of my supplications for grace. '' Jehovah
is my strength and my shield, m him my heart trusted, and I was
holpen, and my heart showeth gladsomeness ; and with my song
will I confess him. ^ Jehovali is a strength to them, and he is the
strong fort of the salvations of liis anointed. ^ Save thou thy
people, and bless thy inheritance, and feed them and advance them
even for ever.
Ver. 3. — Draw me not,] To wit, unto
death, that is, destroy me not. So drawing
is used, Ezek. xxxii. 20; Job xxi.33; xxiv.
20; an example whereof see in Sisera, Jiidg.
iv. 7.
Ver. 4. — The evil of their practices,]
This hath reference to tlie curse denounced
against sinners, Deut. xxviii. 20.
Ver. 5 Not discreetly attend,] Or
consider, so as to discern and understand
them. The like sin is blamed, Is. v. 12.
Break them down,] Or, destroy: opposed
to building up or edifying ; and applied
figuratively to men: so Jer. i. 10; xlii. 10;
2 Cor. xiii. 10. Build,] That is, conserve,
exalt, prosper them. See the like phrase,
Job xxii. 23; Mai. iii. 15; Jer. xii. 16.
Ver. 8.. — Strength to them,] Or, to him,
as Ps. ii. 3, meaning, ' his people,' as the Gr.
expresseth) "and his anointed King:" both
which follow. Or, Jehovah strength is his,
that is, kingdom and power belong to him.
The strong fort,] Or fortification. The
former word strength is in Heb. Ghnoz ; and
and this strong fort, MagJinoz', by addition
of a letter, adding to the force of the signifi-
cation. And this is often used for a ' fortifi-
cation or strong defenced place,' Dan. xi.
10; Judg. vi. 26. Of the salvations of
HIS anointed,] Or of the deliverances (the
victories) of his Anointed, that is, of me his
anointed King. This sentence may also be
turned thus; " and the strong fort of salva-
tions, his Anointed (Christ) is;" meaning,
" that the Christ of God is the saving strength
of his people." The last word he is often
put for is, sometimes in the Heb. text itself,
as is noted in Ps. xvi. 3.
Ver. 9. — Inheritance,] That is, people
or church, Deut. iv. 20 ; xxxii. 9 ; Ps.
xxxiii. 12; xciv. 5; 1 Pet. v. 3. Some-
times it is the land where they dwelt, Ps.
Ixxix. 1. Advance them,] Or bear them
up, relieve them. The woi-d is used for * ad-
vancing to honour,' Esth. iii. 1; ix. 3; and
for ' bearing up, supporting, helping,' as 1
Kings ix. 11; Ezra i. 4; viii. 36.
PSALM XXIX.
David exhorteth princes to give glory to God. .3. The marvellous
effects of the Lord's voice. 10. His providence at the flood, 11. and
protection of his people.
^ A psalm of David.
Give ye to Jehovah, sons of tlie mighties, give ye to Jehovah
Ver. 1. — A psalm of david,] The Gr.
addeth to this title, " Exodiou skenes," that
is, " of the solemn assembly of the taber-
nacle, (or booth)" for the solemn assembly at
PSALM XXIX.
471
glory and strength. ^ Give ye to Jehovah tlie glory of liis name :
bow down yourselves to Jehovah, in the comely honour of the
sanctuary. ^ The voice of Jehovah is upon the waters, the God
of glory thundereth: Jehovah upon many waters. * The voice of
Jehovah is with able power ; the voice of Jehovah with comely
lionour. * The voice of Jehovah breaketh the cedars ; and Jeho-
vah breaketli asunder the cedars of Lebanon. ^ And he maketh
them leap like a calf: Lebanon and Shirjon like a young unicorn.
' The voice of Jehovah striketh flames of fire. * The voice of
Jehovah maketh the wilderness to tremble -. Jehovah maketh the
wilderness of Kadesh to tremble. ^ The voice of Jehovali maketh
the feast of tabernacles, mentioned in Lev.
xxiii. 36; called ia Heb. Ghnatsereth, is
there and in other places translated in Gr.
Exodion : so this title intimateth that this
psalm was sung at the feast of tabernacles.
And so Maim, in Mianch, torn. 3, iu Tami-
din, chap. x. sect. 11, saith that "every day
of the days of that feast, they said a peculiar
song for the addition of the day; and in the
first of the working days of the solemn
feast," they said (Psalm xxxix.) 'Give
ye unto the Lord, sons of the mighties,'
&c. Sons of the mighties,] That is, ye
mighty men, or potentates. So Ps. Ixxxix.
7. The Chald. refcrreth it to the " com-
pany of angels." Strength,] Or stro7ig
praise. See Ps. iii. 8, and 1 Tim. vi. 16.
Ver. 2. — HoNonR of the sanctuary,]
That is, the honourable sanctuary, (as the
Gr. explaineth it, " in his holy court) or with
honour of sanctity," that is, " with holy hon-
our. So Ps. xcvi. 9; 1 Chron. xvi. 29.
This phrase is sometimes used of God's ' holy
Majesty,' 2 Chron. xx. 21.
Ver. 3. — The voice,] That is, the thun-
der, as Exod. XX. 18; called 'God's voice,'
Exod. ix. 28, 29. Yet voices and thun-
derings are sometimes distinct, as Rev. iv.
6; viii. 6; xi, 10; xvi. 18. This word
voice is generally used for all 'noise or
sound,' 2 Kings vii. 6; 1 Cor. xiv. 10.
Upon the waters,] Which are above the
firmament, Gen. i. 7, where the thunder is
heard. So waters mean ' watery clouds,' in
Ps. xviii. 12. Or ' above the waters,' that
is, ' a louder voice than the roaring of the
waters:' whereof see Ezek. i. 24; xliii. 2;
Rev. i. 15; xiv. 2; xix. 6. 'God's voice
shaketh heavens and earth,' Heb. xii. 26.
Jehovah upon,] That is, thundereth upon,
or his voice is above many waters,
Ver. 5. — Cedars of Lebanon,] The
cedar is a tree tall, strong and durable; and
for the dryness of it, the timber rotteth not.
They are called 'cedars of God,' Ps. Ixxx.
11,' and by him planted,' Ps. civ. 16. Leba-
non is a mountain in Canaan, hi^h, pleasant,
and fruitful, full of cedars and other trees,
the glory of that mount, 2 Chron. ii. 8; Song
iii. 9; v. 15; Is. Ix. 13; Hos. xiv. 6 — 8.
It is called Lebanon, of whiteness, for the
snow that lieth on it, Jer. xviii. 14. To this
mount, and to the goodly trees thereon, great
kingdoms and personages are compared,
Ezek. xxxi. 3; xvii. 3; Jer. xxii. 23;
Judg. ix. 15; 2 Kings xiv. 9. And the
just man's estate in special, Ps. xcii. 4.
Ver. 6. — Shirjon,] That is, mount Her-
man, called of the Sidonians, Shirjon, and of
the Amorites, Shenir, Deut. iii. 9 ; and by
another name Zion, (not Tsijon, spoken of in
Ps. ii. 6,) Deut. iv. 48, for this Shirjon or
Hermon, lay without the river Jordan, where
Og reigned. Josh. xii. 1, 5; 1 Chron. v. 23.
Here also grew goodly trees, and many wild
beasts were kept in it, Ezek. xxvii. 5 ; Song
iv. 8. Of Hermon see more in Ps. Ixxxix.
13; cxxxiii. 3; xlii. 7. A young uni-
corn,] A fieice untamed beast ; see Ps.
xxii. 22, The Heb. phrase is, " son of the
unicorns;" the like is also Ps. cxiv. 4. All
young creatures, and things that come of, or
belong to another, are in Heb. called " sons:"
so the sons of the coal, are ' sparks,' Job v. 7;
the sons of the quiver, are ' arrows,' Lam. iii.
13 ; the son of the morn, is ' the morning
star,' Is. xiv. 12 ; the sons of Zion, are
' the citizens there,' Ps. cxlix. 2 ; the sons of
the wedding chamber, are ' the bridegroom's
friends,' Matt. ix. 16 ; and many the like.
Ver. 7. — Striketh,] Or cutteth flames,
as the flashes of lightning with the thunder.
Ver. 8 — Maketh tremble,] Or quake,
or paineth the wilderness, that is, the wild
beasts there, which being frighted by God's
voice or thunder, do travail and bring forth
her young with pain and trembling. Ka-
desh,] Called also Paran and Zin, a desert
through which the Israelites passed from
Egypt to Canaan, Num. xiii. 27; xxxiii. 36;
and had the name of the city of Kadesh by
which it lay, Num. xx. 1, 16. The beasts
472
PSALMS.
the hinds tremblingly to travail, and maketh bare tlie forests, and in
his palace every one saith glory. " Jehovah sat at tlie flood, and
Jehovah shall sit King for ever. " Jehovah will give strength to
his people ; Jehovah will bless liis people with peace.
of the wilderness were cruel, Deut. viii. 15;
xxxii. 10.
Vee. 9.' — The hinds,] Though of all
other creatures they bring forth with great
trouble, ' bowing themselves, bruising their
young, and casting out their sorrows,' Job
xxxix. 4, 6. Maketh bare,] By driving
the beasts with the thunder into their dens ;
as the Chald. addeth, " the beasts of the
forest;" or, by beating ofl" the leaves and
fruits of the trees. So the fig-tree is said
'to be made bare,' Joel i. 7. Every one,]
So the Gr. turneth it: or it may be read,
"every whit," or " all of it," meaning " of
his people," ver. 11, which saith, "glory to
God," or all of it, that is, "of his gloiy," he
saith (that is, God declareth) in his temple.
The Chald. saith, " and in the temple of the
house of his sanctuary which is above, all his
ministers do say his glory."
Ver. 10. — At the flood,] Meaning
'Noah's flood,' Gen. vi.; vii; for to that only
both the Heb. and Gr. word is applied. And
here the Chald. paraphraseth thus, " The
Lord at the generation of the flood sat on the
seat of judgment, to take vengeance on them :
he sat also upon the seat of mercies, and de-
livered Noah, and reigneth over his sons for
ever and ever."
Ver. 11. — With peace,] Or in peace;
which word betokeneth integrity, perfection,
a making whole and absolute; opposed both to
war and sword, Ps. cxx. 7; Matt. x. 34 ;
and 'to division, confusion, and tumultuous
disorder,' Luke xii. 51 ; 1 Cor. xiv. iJ3. It
denoteth all prosperity, safety, and welfare of
soul and body, and specially that spoken of in
Eph. ii. 14, 15; where ' Christ is our peace,
which hath made of both one, and hath
broken the stop of the partition wall, &c. t'c
make of twain one new man in himself, so
making peace/
PSALM XXX.
David praiseth God for Ms deliverance. 5. He exiiorteth others to
praise hbn by example of God's dealing tvitli Mm.
^ A psalm, a song of the dedication of tlie house of David. ^ I will
exalt thee Jeliovah, for thou hast drawn up me, and hast not made
my enemies to rejoice at mc. ^ Jehovah my God, I cried out unto
Ver. 1. — Dedication,] Or initiation,
which is when a new thing is first employed
and put to that use for which it was made. It
is applied to houses, as here, and Deut. xx.
5; 'to altars,' as Num. vii. 84, 88; 'to
walls,' as Neh. xii. 27; 'to images,' as Dan.
iii. 2; ' and to men,' and then it meaneth
instruction, or ' training up,' as Prov. xxii.
6; Gen. xiv. 14. It is recorded by the
Hebs., that when the Israelites brought their
baskets of first-fruits into the sanctuary, ac-
cording to the law in Deut. xxvi. and came
thither in companies, as their manner was,
they sang by the way the cxxii. Psalm, and
when they came to the sanctuary, with every
man his basket on his shoulder, they sang the
clth. Psalm; and when they were come into
the court-yard, the Levites said this xxxth.
Psalm, ' I will exalt thee,' &c. Maim, in
Misneh, tom. 3, in Bicmrim, (or treat, of
First-fruits,) chap. iv. sect. 17. And the
Chald. expoundeth this title, " For the dedi-
cation of the house of the sanctuary an
hymn of David."
Ver. 2. — Hast drawn up mb,] As out
of a pit of waters ; for this Avord is used for
' drawing of waters,' Exod. ii. 16, 17; waters
signifying troubles. At me,] Or over me,
for my ruin. Or, ' my enemies to me,' that
is, 'my utter enemies,' as Ps. xxvii. 2.
Ver. 3.— Healedst we,] That is, help-
edst me ant of trouble : so Ps, xii. 5; Ix. 4;
Hos. vii. 1; 2 Chron. vii. 14. My socl
FROM HELL,] Me, Of, my Ifefrom the peril
PSAI/M XXX.
473
tliee, and thou hcalcdst me. '' Jehovah, thou hast brouglit up my
soul from liell, thou hast kept me alive from them that go down
the pit. * Sing psalms to Jehovah, ye his gracious saints, and
confess ye to the remembrance of his holiness. * For a moment
is in his anger, life in his favourable acceptation ; in the evening
lodgeth weeping, and at the morning shouting joy. ' And I, I said
in my safe quietness, I sliall not be moved for ever. " Jehovah, in
thy favourable acceptation thou hast settled strength to my moun-
tain: thou didst hide thy face, I was suddenly troubled. ^ Unto
thee Jehovali I called, and unto Jehovah supplicated for grace.
'" Wliat profit is in my blood, when 1 go down unto corruption ?
shall dust confess thee ? shall it show forth thy truth ? " Hear
tliou, Jehovah, and be gracious to me ; Jehovah, be thou an helper
to me. '^ Thou liast turned my mourning to a dance to me : tliou
Jiast loosed my sackcloth, and hast girded me with joy. '^ That
iny glory may sing psalms to tliee, and not be silenced -. Jeliovah
my God, I will confess thee for ever.
and estate of death. So Ps. Ixxxvi. 13.
Jonah meant the same, when he said, ' thou
hast brought out my life from the pit,' Jon.
ii. 6. Of 'hell,' see Ps. xvi. 10. Them
THAT GO Dow.x,] That is, which die, that I
should not be among them : The Heb. also
hath another reading, "that I should not go
down the pit." The meaning is the same.
VeR. 5. — To THE KEMEMBRANCE,] Or
for it, that is, that his holiness may be had
in remembrance, as Is. xxvi. 17. So Ps,
Ixvii. 12.
Ver. 6. — A MOMENT,] Or little tvhile.
'For God's anger towards his, and their
affliction, is short and momentary,' as Is. liv.
7, 8; 2 Cor. iv. 17. Life,] Or lives, mean-
ing a blessing and the continuance of it, as
Ps. cxxxiii. 3; xxi. 5. Life is here opposed
to ' a moment.' So years of life, mean
' mp.ny good years,' Prov. iii. 2, and the
Chald. here for life, saith " life eternal."
Lodgeth,] That is, alideth : or he (meaning
God) ' causeth weeping to lodge,' as if it
should be an abiding guest. So another pro-
phet saith, ' At eventide lo there is trouble,
but afore the morning it is gone,' Is. xvii. 14.
Tl\e Chald. here trans) ateth the latter part
thus, " in the morning he raiseth up with
SOJlg."
Ver. 7. — In my safe quietness,] Or
tranquillity. God's children have so great
infirmities, that in prosperity tliey are too
secure, (as David showeth here, and Job, in
xxix. 18 — 20,) and in adversity they are too
fearful, as David elsewhere doth confess, Ps.
xxxi. 23; cxvi. II.
Ver. 8.— Settled,] Or, made stand,
that is, reared up, constituted and stablished
sure. So this phrase importeth, Ps. cvii. 25;
xxxi. 9. To MY BiouNTAiN,] That is,
mount Zion, where David's house or court
was : or, figuratively, he meaneih ' his king-
dom,'as Is. ii. 2; Dan. ii. 35, 44. See
Ps. Ixv. 7. Thy face,] Thy favourable
countenance; the Chald. calleth it ''Shecinah,"
the divine Majesty of God.
Ver. 10. — What profit,] Jrhat gain,
(or use) will there be ' in my blood;' which
here may mean ' his violent death,' as in Ps.
Ixxii. 14. Unto corruption,] The grave,
or place where the body rottcth. See Ps. xvi.
10. Shall dust,] That is, my body when
it is turned to dust. The Chald. sailh,
" they that lie in the dust. See the like in
Ps. vi. 6 ; Ixxxviii. 11 j cxv. 17 ; Is. xxxviii.
18.
Ver. 12 — To a dance,] Which is a sign
of joy, Jer. xxxi. 4, 13; therefore the Gr.
turneth it here, "joy." The contrary is in
Lam. v. 15; where their 'dance is turned
into mourning.' Loosed my sack,] Or,
done off my sackcloth ; which was wont to
be worn in time of sorrow, Esth. iv. 1 ; Jon.
iii. 6; Ps. xxxv. 13.
Ver. 13. — My glort,] So the Gr. put-
teth to the word n^y ; hy glory, meaning the
tongue or soul: see Ps. xvi. 9. But the
Chald. translateth, " That the glorious ones
of the world may praise thee." Silenced,]
Or made sileiit, which is, u-heti men are cut
off by death, as Ps. xxxi. 18.
Vol. II.
30
474 P S A L M S.
PSALM XXXI.
1. David shewing Ms confidence in God, craveth his help ; 9- rejoiceth
in his mercies, ] 0. prayeth in his calamities, 20. professeih God's good-
ness to szich as fear him : 22. hlesseth him for the mercies that he had
found, 24. and encourageth all the saints.
^ To the master of the music, a Psalm of David.
^ In tliee JeJiovali do I iiope for safety, let me not be abashed
for ever : in thy justice deliver me. ^ Bow vmto me thine ear,
speedily rid me : be thou to me for a rock of firm strength, for a
liouse of fortresses, to save me. ^ For thon art my firm rock and
my fortress, and for thy name's sake Avilt guide me and lead
me. * Thou wilt bring me forth out of the net that tlicy have hid
for me, for thou art my firm strength. ** Into tliy hand do I com-
mit my spirit ; thou hast redeemed me, Jehovah, God of truth. '' I
liave hated them that observe vanities of vain falsehood ; and 1,
unto Jehovah do I trust. * I will be glad and rejoice in thy mercy,
which hast seen my affliction, hast known my soul in distresses.
^And hast not shut me up in the hand of the enemy, hast made my
feet stand in a large room. '"Be gracious unto me, Jehovah, for
distress is on me ; gnawn is with indignation mine eye, my soul,
and my belly, " For my life is quite spent witli pensiveness, and
my years with sighing : my able strength is decayed with my ini-
quity ; and my bones are gnawn. '- With all my distressers I am
a reproach, and to my neighbours veliemently, and a dread to my
Veb. 1. — In thee,] The Chald. saith in Ver. 8,— Hast known my soul,] That
thy word. is, acknowledged, care for, and as the Gr.
Ver. 3. — A house of fortresses,] A translateth, " saved it." See Ps. i. 6.
place of defences, a most safe hold. David Ver. 9. — Not shut me up,] Or, closed
being often forced to take such forts for his me, tiiat is, not given me unto their powtr :
safety, did not make them, but God his So Ps. Ixxviii, 48, 50, 62; Deut. xxiii. 15;
strength: see I Sam. xxii. 4; xxiii. 14, 19; xxxii. 30.
xxiv. 1, 23; 2 Sam. v. 7, 9. Ver. 10 — Gnawn,] That \'=., fretted , and
Ver. 6. — Commit my spirit,] Or, com- consumed as with worms: in Gi., " trou-
mend, dispose of, trust to be kept. Such bled:'' see Ps. vi. 8.
words our Lord Jesus Christ uttered on the Ver. 11. — Decayed,] Or, weakened, so
cross to his Father, Luke xxiii. 46. as one stumbleth and fallelh down through
Ver. 7. — I have hated,] In Gr. Thou weakness, Ps. xxvii. 2. SoPs. cix. 24; cv.l7.
hast hated. Compare Ps. cxxxix. 21. Vani- With my iniquity,] Tliat is, punishment
ties OF VAIN falsehood,] That is, 7?ioi< wiVz, due for iniquity; so the word is often used,
false, and lying vanities. The word vanity Gen. xix. 15; 2 Kings vii. 9. So • whorii-
(hebel) here used, besides vain worldly things dom,' for the punishment of whoredom/
against which Solomon writeth, Eccl. i. &c. Num. xiv. 33.
meaneth in special idolatry, for idols are often Ver. 12. — Known acquaintance, j That
called vanities, as being light, vile, and things is, such as I kneiv, respected and favoured,
of nought, Deut. xxxii. 21; 1 Kings xvi. and to whom I made known my mind, estatu,
26; 2 Kings xvii. 15; Jer. ii. 5; viii. 19; x, &c., my familiars.
15; xiv. 22, &c. ' They that observe lying Ver. 13.— Out of heart,] That is, out
vanities, forsake their own mercy,' Jonah of mind, or 7ncmory ; for the remembrance
"• 8. of the dead is forgotten, Eccl. ix. 5, there-
PSALM XXXI.
475
known acquaintance ; seeing me in the street they fled from me.
'^ I am forgotten, as a dead maji out of heart; I am as a vessel of
perdition '* For I hear the infamy of many ; fcarfulness from every
side ; wlien they plot together against me, they craftily pnrpose to
lake my soul. '^ But I, unto thee do I trust, Jehovah, I said thou
art my God. "* In thy liand are my times, rid tliou mc from the
hand of my enemies, and from my persecutors. '^ Make tliy face
to shine upon thy servant ; save me througli tliy mercy. '* Jeho-
vah, let me not be abashed, for I do call upon thee ; let the wicked
be abashed, let them be silenced to hell. '^ Let the lips of false-
hood be mute, tliat speak against the just an hard ivord in liaughti-
ness and despight. ^^ How great is thy goodness, which thou liast
laid up for tliem that fear thee, hast wrought for them that hope
for safety in thee before the sons of Adam ! ^' Thou keepest tliem
secret, in the secret of thy face, from the rough pride of man ; dost
lay them up in a pavilion from the strife of tongues. ^^ Blessed be
fore, the grave is 'tlie land of forgetfulness,'
Ps. Ixxxviii. 13. Vessel of perdition,]
That is, a lost or broken vessel or instrument.
SoPaulmeiitioneth vessels of perdition, Rom.
ix. 22. Oi-, a vessel perishing, that is,
ready to perish and be lost ; as ' a perishing
sheep,' Ps. cxix. 176.
Ver. 14.— The infamy of many,] Or
the defamation (the ill report) of mighty men.
The like complaint Jeremiah maketh in his
troubles, Jer. xx. 10. Fearfulness from
EVERY SIDE,] Or, terror round about. In
Heb. 7nagor missabib, whicli name Jeremiah
gave to Pashur the priest, signifying that he
'should be a terror to himself, and to all his
friends,' Jer. xx. 3, 4. This phrase Jere-
miah often usetli, Jer. vi. 25; xlvi. 5; xlix.
29, Lam. ii. 22. When they plot,] Or,
while they consult. See Ps. ii. 2.
Ver. 16. — My times,] Hereby he mean-
eth, that his many and sundry events, trou-
bles, deliverances, prosperities^ adversities,
life and death, (for all things have their
appointed time, Eccl. iii. 1, 2,) were in the
hand and disposition of God. Though times
here, as days in Ps. cxix. 84, may chiefly
be mt'ant of his troubles, as Ps. ix. lO; x. 1;
but the Chald. expoundeth it, "the times of
my redemption." So in 1 Chron. xxix. 30.
mention is made of the times that v/ent ovtr
David, and over Israel, and over all the
kingdoms of tlie lands.
Ver. 17. — Make thy face to shine,]
That is, cause thy favourable countenance
to appear. This is taken from the bless-
ing prescribed, Num. vi. 25, and is often
used in requests for grace. See Ps. iv. 7;
Ixvii. 2; Ixxx. 4, 8, 20; cxix. 135.
Ver. 18. — Silenced,] That is, through
shame and fear be confounded, tamed, quieted,
and made still. The word is sometimes used
for 'cut ofl",' or ' destroyed,' and so may here
be taken. So Ps. xlix. 13, 21. The Gr.
translateth, "let them be brought down."
To hell,] Understand, thrust down to hell,
or, to the grave ; as the Chald. calleth it,
" the house (or place) of burial."
Ver. 19. — An haed word,] Or, durable
speech; a reproach which lastelh long, to a
man's infamy. The Heb. ghnuthak signifi-
eth, durance, hardness, and antiquity, Ps. vi.
8, and respecteth both antique things long ago,
1 Chron. iv. 22, and things lasting or durable
for time to come, Prov. viii. 18; Is. xxiii.
18. And in speeches, it is put for an ' old
said saw,' taken up and applied to one's re-
proach, and so during long ; and generally
for any hard or stout speech, 1 Sam. ii. 3;
Ps. xciv. 4; Ixxv. 6. The Gr. here ex-
poundeth it, "iniquity."
Ver. tl. — Thou keepest them secret, J
Or, hidest them in the hiding place of thy
presence," here thou always lookest unto them,
in secret favour, which the world knoweth not
of. Rough pride,] Or knots, knobs, rough
troubles. The Heb. racas, signifieth knit-
ting or binding with knots, Exod. xxviii. 28;
xxxix. 21, from which a word is derived, iu
Is. xl. 4, signifying, knotty, knobby, or
rough places, opposed to smooth or plain.
Hereby David useth it figuratively for rough
aflections or actions of men, meaning their
pride, conspiracies, or molestations, as the
Gr. translateth, " from the trouble of men."
Lay them up,] Or, hide them. Hereupon
God's people are called his stored or hiddpn
ones, Ps. Ixxxiii. 4. The strife ok
tongues,] Plea, or contradiction, as the Gr.
turneth it, and the apostle, Jude ver. 11.
Ver. 22. — Made marvellously his
476
PSALMS.
Jehovah, for he Jiath made marvellous his mercy to me in a city of
strong defence. ^^ And I said in my liastening away, I am cut
down from before thine eyes ; yet certainly thou heardest the voice
of my supplications for grace, when I cried out unto thee. ''^ Love ye
Jehovah, all his gracious saints ; Jeliovah keepetlithe faithful, and
repayeth abundantly khn that doth haughtiness. ^^ Be ye con-
firmed, and let your heart wax strong, all that hopefully wait for
Jehovah.
MERCY,] Or, marvellously severed it, Ps. iv.
4, ' Showed his mercy in marvellous and
liidden manner.' As contrariwise God
threatened ' to make marvellous the plague
of sinners,' Dent, xxviii. 59. Of strong
DEFENCE,] Or, of siege, that is, a fortified,
defenced city, as 2 Chron. viii. 5, or a be-
sieged city, as 2 Kings xxiv. 10. The Heb.
matsor, signifieth both a fort or sconce, and
a siege or leager, Deut. xx. 20; xxviii. 53.
Ver. 23. — My hastening away,] Name-
ly, through amazement or fear, as the word
commonly intendeth. Dent. xx. 3; Ps. xlviii.
6; 2 Sam. iv. 8, The Gr. calleth it an ecs-
tacy (or trance.) And that David hastened
him away for fear, is recorded 1 Sam. xxiii.
26. So Ps. cxvi. 11. Cnx down,] Jonah
in his affliction respected this speech of David,
and changing a letter for nigrazti, saith ni-
grashti, ' I am driven away from before ihy
face,' &c., Jonah ii. 4. So the Gr. licre
tianslateth it, "1 am cast awav."
Ver. 24. — The faithful,] Or, keepeth
fidelities, as Is. xxvi. 2. The original word
signifieth either faithful persons, or truths,
fidelities,' as Ps. xii. 2. The Gr. hath
"truths." Payeth abundantly,] Or, to
abundance, with surplusage. That doth
haughtiness,] This sense the Heb. giveth.
The Heb. may also thus be Englished, ' he
(that is, God) doth haughtiness,' that is high
magnificent acts. For the original word
gaavah sometimes noteth God's 'high magni-
ficence,' Ps. Ixviii. 35, sometimes man's
' haughty pride,' Ps. x. 2.
Ver. 25. — "^ KSi strong,] Or, he ivill
strengthen. See Ps. xxvii. 14. Hopefully
WAIT,] Or persevere with hope and patience.
The word Jackal implieth both a patient wait-
ing. Gen. viii. 10, and a hope or trusting, as
the Holy Spirit expoundeth it, Mat. xii. 21,
from Is. xlii. 4. For Jehovah,] Which
the Cliald. expoundeth, " the word of the
Lord."
PSALM XXXII.
1. David tcacheth that blessedness consisteth in remissioti of sins. 3.
Hiding of sins causeth trouble, hut confession givelJi ease to the con-
science. 8. An instruction unto voluntary obedience. 10. The different
ends of the wicked and of the just
' An instructing Psalm of David.
O BLESSED he ivhose trespass is forgiven, whose sin is covered.
^ O blessed is the man, to whom Jeliovah imputeth not iniquity,
Ver. 1. — An instructing psalm,] Or, a
psalm that maketh prudent, that causeth un-
derstanding. As in the 8th verse of this
psalm, he saith, ' I will make thee prudent,'
or instruct thee. This title is set before sun-
dry other psalms. Whose sin is covered,]
meaning 'by the Lord,' Ps. Ixxxv. 3, and not
by man himself, who must not cover, but
'acknowledge sin,' Ps. xxxii. 5. Other-
wise, « he shall not prosper,' Prov. xxviii.
13. Now God covereth sins wlieu he im-
puteth it not, as the verse following sheweth:
and as this is man's happiness, so for God not
to cover it, is woe and misery, Neil. iv. 5.
Ver. 2. — Not impute,] Not think, count,
or reckon. And this is an effect of his grace
in Christ, as it is written, 'God was in
Christ, and reconciled the world to himself,
not imputing their sins unto them,' 2 Cor. v.
19. And hereunto the apostle applieth this
PSx\LM XXXII.
477
and in wliose spirit is no deceit. ' Because I cease speaking, my
bones wore away with age in my roaring all the day. * For day
and niglit tliy hand was heavy upon me : my moisture was turned
into the droughts of summer, Selah. ' My sin I acknowledged to
tliee, and my iniquity 1 covered not ; I said I will confess against
me my trespasses to Jehovah : and thou forgavest the iniquity of
my sin, Selah. ^ For this shall every gracious saint pray unto
thee at the time of finding ; surely at the flood of many waters,
unto him they shall not reach. ' Thou art a secret place to me,
from distress thou wilt preserve me ; with shouting songs of deli-
verance thou wilt compass me, Selah. * I will make thee prudent,
and will teach thee in the way that thou shalt go : 1 will give
counsel, mine eye shall be upon thee. ' Be not ye as the liorse, as
tlie mule, without understanding, whose mouth must be stopped
with bit and bridle, which come not near unto thee. '° Many pains
psalm thus : ' David saith, Blessedness is the
man's unto whom God imputeth justness with-
out works;' saying,' Blessed are they whose
iniquities are forgiven, and whose sins are
covered. Blessed is the man to whom the
Lord shall not impute sin,' Rom. iv. 6, 7, S.
Ver. 3. — Because I ceased speaking,]
Or, trhen I kepi silence, forbearing to con.
fess my sins, as after, ver. 5. Like doctrine
Elihu teaeheth, Job xxxiii. 19, 22.
Ver. 4.— Thy hand,] In Chald., thi/
jjlagiie. Moisture,] The chief sap, or ra-
dical moisture; which is an airy and oily sub-
stance, dispread through the body, whereby
the life is fostered, and which being spent
death ensueth. This word is used only here
and in Num. xi. S, where it is applied to
the ' best moisture (or cream) of oil.'
Ver. 5. — Confess,] Confessing of sins is
when one freely manifesteth them, accusing
himself and praising God's mercy, which he
expecteth in faith. See Josli. vii. 19.
Against me my trespasses,] Or, concern-
ing my trespasses, but both the Gr. version
plainly hath, " against me," and elsewhere
the Hcb. ghnalei, (here used) seemeth to be
Y>\i\. ioT ghnalui, as Ps. cviii. 10, compared
with Ps. Ix. 10. The iniquity of my sin,]
That is, the guilt and punishment of it; as
Ps. xxxi. 11. And thus ' he that confesseth
and forsaketh sin, shall have mercy,' Prov.
xxviii. 13, for 'if we acknowledge our sins,
God is faithful and just to forgive us them,' 1
John i. 9. See also Job xxxiii. 27, 28.
Ver. 6. — The time of finding,] Or,
time to find : which may be meant of the
time when afflictions shall find, that is shall
come upon him ; as Ps. cxvi. 3, 4, or ' the
time when God may be found,' as Is. Iv. 6,
and that time is, ' when he is sought with the
whole heart,' Deut. iv. 29 ; Jer. xxix. 13;
2 Chron. xv. 15. To this latter the Chald.
applieth it, saying, " of favour." Flood,]
Or, inundation. As waters signify afflic-
tions, Ps, Ixix. 2, so a 'flood of waters' de-
noteth great troubles and persecutions, Dan.
ix. 26 ; xi. 22; Nah. i. 8; Is. lix. 19; Rev.
xii. 16, 16. The Chald. paraphraselh, " in
the time when many peoples come as waters,
thiy shall not come near him to do him
evil."
Ver. 7. — Shouting songs of deliver-
ance,] Or of evasion, that is, thou vrilt give
me occasion, by deliverance of me, to slug
many songs of praise unto thee.
Ver. S. — Mine eve SHALL BE uponthek,]
Or, mine eye I unll set upon thee, that is, I
will have care of, and look well unto thee,
as Jer. xl. 4; Ezra v. 5; Deut. xi. 12 ;
Ps. xxxiv. 16. So the Chald. explaineth it,
" I will counsel thee, and set mine eye upon
thee for good." Or thus, " I will give counsel
unto thee with mine eye," that is, with my
care and providence. Thus Christ counselled
Peter with his eye, Luke xxii. 61. So the
eye is said 'to mock,' Prov. xxx. 17.
Ver. 9. — As the horse, &c.,] That is,
be not fools and brutish, so as ye must be
ruled by force and rigour, not by reason. For
' unto the horse belongs a whip, unto the ass
a bridle, and a rod to the fool's back,' Prov.
xxvi. 3. Mouth must ke stopped,] Or,
Jaiv is to be tied, Heb. stop, for to be stopped:
active for passive, as after Ps. xxxvi. 3.
Which come not near,] That is, which
will not obey or do thee service, unless they
be forced and ruled by the bridle; according
to the saying of the apostle, ' Behold we put
bits into the horses' mouths that they should
obey us,' Jam. iii. 3.
478
P iS A L M S.
are for the wicked, but he that trusteth in Jehovah, inercy shall
compass him. " Rejoice ye in Jehovah, and be glad ye just, and
shout joyfully all ye upright of heart.
Ver. 10. — Many pains,] Or, great smarts saith, ' affliction followeth sinners,' &c. Prov.
(> r sores) are for the wicked: So Solomun xiii. 21 ; xlx. 29; xxiv. 20.
PSALM XXXIII.
I. God is to he praised for Ins goodness, 6. for his powerful works,
1 2. and for his providence. 20. Confidence is to he placed in God.
' Shout joyfully ye just in Jeliovah, praise becometh tlie righ-
teous. * Confess ye to Jehovah with liarp, with psaltery, and with
ten-stringed instrument, sing psalms unto him. ^ Sing ye to Iiim a
new song, do well playing on the instrument, with triumphant
noise. ^ For rigliteous is the word of Jehovali, and all liis work in
faith. ^ He lovetli justice and judgment, the earth is full of the
mercy of Jehovah. "^ By the word of Jehovah the heavens were
made, and all the host of tliem by the spirit of his moutli. ' He
Ver. 1 — Becometh,] The word denotetli
a fair and comely grace, for which a thing is to
' be liked and desired.' So Ps. xciii. 5; cxivii.
1. The apostle expresseth it in Gr. hy fair
or beautiful, Rom. x. 15, from Is. Hi. 7.
Ver. 2. — With harp,] Or, with sitterne;
in Heb. kinnor ; a musical instrument in-
vented by Jiibal, Gen. iv. 21, used for mirth
and joy, Ps. cxxxvii. 1, 2; Is. xxiv. 8, Gen.
xxxi. 27, and therefore is called the 'plea-
sant harp,' Ps. Ixxxi. 3, opposed unto
•mourning,' Job xxx. 31; in skill on this
instrument David excelled, 1 Sam. xvi. 16,
23, and with this and others they used in
Israel to celebrate the Lord with gladness, 1
Chron. xiii. 8 ; xv. 16, 28 ; xxv. 1 ; Neh.
xii. 27. So spiritually in the New Testa-
ment, Rev. xiv. 2. \Vitii psaltery,] Or,
lute or viol: in Heb. ?iebel : an instrument
so called of the form, which (as seemeth) was
with a round hollow bulk, much like a bottle,
(lor nebel is also a bottle or pitcher, 1 Sam.
X. 3 ; Lam. iv. 2,) and of this the Greeks
and Latins had their instiuments named na-
ble, nauloji, nahlium. The Gr. here calleth
ilpsalterion. Ten-stringed instrument,^
This difl'ered from the psaltery, Ps. xcii. 4,
therefore the word tvith is here supplied.
Veb. 3. — A NEW song,] a thing is said
to be new, which is always fresh, renewed
upon new occasions, and so permanent ; as
Job saith, ' my glory was new with me.' So
love is both an old and a new commandment,
1 John ii. 7,8. Or these new songs (men-
tioned here, and Ps. xl. 4; xcvi. 1; xcviii. 1;
cxliv. 9; Is. xiii. 10,) may have reference to
the state of things under the gospel where
there is a ' new- covenant,' Heb. viii. 8, 13,
' new heavens and new earth,' Rev. xxi. 1 ;
'a new man,' Eph. ii. 15; iv. 24; 'a new
Jerusalem,' Rev. xxi. 2; ' and all things
new,' 2 Cor. v. 17; Rev. xxi. 5. See also
Rev. v. 9 ; xiv. 3. Do well playing, &c.]
That is, make good music, or melody. So I
Sam. xvi. 17, 18 ; Is. xxiii. 16. And this
melody we are now willing 'to make to the
Lord in our hearts,' Eph. v. 19. The Heb.
nagan, (whereof cometh neginoth, Ps. iv. I,)
properly is ' to play with the hand upon an
instrument,' 1 Sam. xix. 9
Ver. 4. — In faith,] That is, faithful, true
and constant: for so tliis word is often used,
as Exod. xvii. 12. Moses' hands were with
faith, that is, steady, firm, constant.
Ver. 5. — The earth is full,] The like
is said, Ps. cxix. 64. For God 'doth good
unto all, both just and unjust, Mat. v. 45, and
' saveth man and beast,' Ps. xxxvi. 7.
Ver. 6. — The host of them,] That is,
the many creatures in them: as angels, sun,
moon, stars, &c., Ps. cxiviii. I, 2, 3, 6 ;
Gen. ii. 1. So mention is made of the
powers or hosts of heaven, Mat. xxiv. 29.
Spirit,] Or, breath ; thus Jehovah, his word
and his Spirit are noted to be the maker of
tiie world, as in Gen. i.
s A L M X X. X r I r.
479
gathereth together as an heap the waters of tlie sea ; he giveth the
deeps into treasuries. "" Let all the earth be in fear of Jehovali, let
all the inhabitants of the world shrink with fear for him. ^ For he
said, and it wasj he commanded, and it stood. '" Jehovah dissi-
pateth the counsel of the nations, he bringeth to nought the cogita-
tions of the peoples. " Tlie counsel of Jehovah shall stand for
ever, the cogitations of liis lieart to generation and generation.
'' O blessed is the nation whereof Jeliovah is God, the people t/mt
he hath chosen for a possession to himself. '^ From the heavens
Jehovah doth behold, doth see all tlie sons of Adam. ^* From the
firm place of liis dwelling he looketh forth unto all the inliabitants
of the earth. '' He formeth altogether tlieir heart, lie discreetly
attendeth unto all tlieir works. "" The?-e is no king saved by mul-
titude of a power ; a mighty man shall not be delivered by multi-
tude of able strength. ^' A liorse is falsehood for salvation and
shall not deliver by luultitude of his power. ^® Lo the eye of Jc-
hovali is unto them that fear him, to them that hopefully wait for
his mercy. " To rid free their soul from death, and to keep tliem
alive in famine. ^^ Our soul earnestly waitetli for Jeliovah, lie is
our help and our shield, ^' For in him our heart shall rejoice, for
in the name of his holiness do v/e trust. ^^ Let thy mercy Jehovah
be upon us, even as we hopefully wait for thee.
Ver. 7. — Giveth the deeps,] That is,
putteth or disposeth the deep waters into
treasuries, or, in cellars and secret store-
houses, hidden from the eye of man, called
elsewhere the ' secret loom of the deep,' Job
xxxviii. IC. So God is said to have 'trea-
suries' or 'store-houses of wind,' Ps. cxxxv.
7 ; ' of snow and hail,' Job xxxviii. 22: ' of
darkness,' Is. xlv. 3, and the like. The
Chald. translateth, "he putteth (the waters)
into the treasuries of the deep."
Ver. 9. — It stood,] Tiiat is, existed firm
and stable, and so continued. So Ps. cxix.
91.
Ver. 10. — DissiPATETH.] That is, mak-
eth frustrate, undoeth, abrogateth : a word
opposed to ratifying, confirming, stablishing,
Is. viii. 10;xix. ;5. Bringeth to nought,]
Annihilateth and breaketh.
Ver. 11. — Shall stand,] That is, con-
tinue, and have elieLt, whatsoever men pur-
pose to the contrary. See Is. xiv. 24, 27;
xlvi. 10; Prov. xix. 21.
Ver. 12. — Is God,] To wit, by special
covenant and favour, though all the earth be
his, Gen. xvii. 7; Exod. xix. 5; and this is
by the new covenant, Heb. viii. 10. So Ps,
cxliv. 15.
Ver. 15.' — Altogether,] Or, alone.
The Heb. yacAarf sometimes signifieth, ' alone
without others,' Job xxxiv. 29j Ezra iv. 3;
(and so the Gr. interpreters took it here,
translating it kala moiias, alone, or by him-
self:) sometimes it signifieth ' wholly,' or
'every whit,' Job x. S; sometimes 'together,'
or ' in one,' Ps. ii. 2. All these agree well
here ; for God only and wholly formeth e\ary
man's heart and spirit, Zach. xii. 1; where-
upon he is called 'the Father of spirits,' Heb.
xii. 9; and 'the God of the spirits of all
flesh," Num. xvi. 22.
Ver. 16. — Of a power,] That is, of a7i
army ; so called, because these are sti oiig,
valiant, and active men, Ps, cxxxvi. 15.
Ver. 17 A horse is falsehood^ That
is, a false and deceitful help ca.nnoi save a man,
but faileth those that trust in him, Zech. x.
5; Ps. Ixxvi. 6. The horse is here used for
all warlike furniture; this being above other
creatures, strong, fierce, and courageous, Job
xxxix. 22 — 2S, and ' therefore is prepared
for the day of battle, but salvation is of the
Lord,' Prov, xxi. 31.
Ver. 18. — The eye of jehovah,] That
is, his care and providence for good, as the
next verse sheweth, and as Ps, xxxii. 8 ;
Zech. xii. 4; 1 Pet. iii. 12. Sometimes the
Lord's eye is upon all men for evil, Amos ix,
4,8.
Ver, 20 — For Jehovah,] In Chald.,
"for the redemption of the Lord."
Ver. 21 — In HiM,]Chald. , in his word."
480
PSALMS.
PSALM XXXIV.
1. David praiseih God for his deliverance, and exhorteth others thereto
by his experience. 9. They are blessed that trust in God. 12. He
exhorteth to the fear of God. The privileges of the righteous, and mise-
ries of the wicked.
^ A psalm of David, when he had changed his behaviour before
Abimelech, and lie had driven him away, and he was gone.
* I WILL bless Jehovah in all time, continually his praise shall be
in my mouth.
^ In Jehovah my soul sliall glory, the meek shall hear and
rejoice.
* Magnify ye Jehovah with me, and let us extol his name toge-
ther.
•'' I sought Jehovah, and he answered me, and rid me free from
all my fears.
^ They looked to him and flowed, and their faces be not ashamed.
^ This poor afflicted man called, and Jehovah heard, and saved
Iiim out of all his distresses.
® The angel of Jehovah pitcheth a camp about them that fear
him, and releaseth them.
Ver. 1. — His BEHAVIOUR,] Or, hissense,
reason, properly the taste, as in verse 9, Job
vi. 6, and often elsewhere, which is used both
for one's inward sense or reason, and outward
gesture and demeanour, (as the Gr. here
translateth it, "face,") because by it a man
is discerned and judged to be wise or foolish,
as meats are discerned by the taste. David
when he was afraid of the king of Gatli,
' clianged his behaviour before them, and
feigned himself mad in their hands, and
scrabbled on the doors of the gate, and let his
spittle fall down upon his beard,' 1 Sam. xxi.
12, 13. Abimelech,] Whose proper name
was Achish, king of (iath, a city of the Phi-
listines, 1 Sam. xxi. 10, and as every king of
Egypt was called Pharaoh, Gen. xli. 1; Exod.
V. 1; 1 Kings xi. 18; so every king of the
Philistines was called Abimelech, that is,
' Father King,' Gen. xx. 2; xxvi. 1. Had
DRIVEN,] Or, expelled. For Achish said to
his servants which had taken and brought
David to him, ' Lo, ye see the man is beside
himself, wherefore have ye brought him to
me ? have I need of madmen ? &c. So
David departed thence,' 1 Sam. xxi. 14, 15;
xxii. 1. LTpon that he made this Psalm.
Ver. 2. — In all time.] Or, in every sea-
son. See Ps. X. 5. Tliis Ps. is also com-
posed according to the order of the Heb, al-
phabet, as is observed on Ps. xxv. ],
Ver. 3. — Shall glory,] Or, ju/fuUy
boast. For so the apostle expoundeth this
word, which properly signifieth, to praise one's
self, I Cor. i. 31, from Jer. ix. 23, 24, So
in Ps. Hi. 3; xcvii. 7 ; cv. 3; cvi. 5.
Ver. 4. — Magnify,] Or make great, to
wit, by praising. So Deut. xxxii. 3, 'give ye
greatness unto our God.
Ver. 6. — They looked,] To wit, the
meek, mentioned before, verse 3, or generally
they that look and flow unto him. Flowed,]
Ranasariver; the like similitude is, ls.ii.2;
Ix. 5; Jer. xxxi. 12; li. 44. Be not
ASHAMED,] Or, shall not be ashamed ; which
word in the original signifietli digging, as Ps.
XXXV. 7, applied to shaine, which causeth m.en
to seek to hide themselves, as is livelily des-
cribed, Rev vi. 15, 16.
Ver. 8 — The angel,] That is, the an-
gels ; for he speaketh of an host. And often
in the Heb. one is put for a multitude ; as
' the inhabitant,' for the ' inhabitants,' 2 Sam.
v. 6, with 1 Chron. xi. 4. So, ' frog,' for
' frogs,' Ps. Ixxviii. 45; 'tree,' for 'trees,'
' quail,' for ' quails,' Ps. cv. 33, 40. See
the note on Ps. viii. 9. Pitcheth a camp,]
A similitude taken from wars; as Ps. xxvii.
3. So Jacob, when the angels of God met
him, said, ' this is God's camp,' or host. Gen.
xxxii. 1, 2. Likewise about Elisha, the
mountain was full ' of horses and chariots of
PSALM XXXIV.
481
^ Taste ye and see, that Jehovah is good ; O blessed is the man
that hopeth for safety in him.
'" Fear Jehovah ye his saints, for there is no want to them that
fear him.
" The lions are impoverished and hungered, but they that seek
Jehovah shall not want any good.
'^ Come sons, hearken to me, I will learn you the fear of Je-
hovah.
'^ Who is the man that willeth life, that loveth days, to see good ?
" Keep thy tongue from evil and thy lips from speaking guile.
" Eschew evil, and do good ; seek peace and pursue it.
'" The eyes of Jehovah are unto the just, and his ears unto their
outcry.
" The face of Jehovah is against tliem that do evil, to cut off
their memorial from the earth.
^^ TJiey cried, and Jehovah heard, and rid them free out of all
their distresses.
'^ Jehovah is near to the broken of heart, and the contrite of
spirit he will save.
■'° Many are the evils of the just, and out of them all Jehovah
will rid him free.
fire,' 2 Kings vi. 17. See also Ps. xci. 11,
12.
Ver 9. — Taste and see,] That is, make
trial and you shall find that God is good,
sweet and deleciable : and you will the more
desire him. Thus the apostle applieth these
words, saying, ' As new-born babes desire ye
the sincere milk of the word, that ye may
grow thereby, if so be ye have tasted that the
Lord is good,' 1 Pet. ii. 2, 3. In him,] The
Chald. expoundeth it, " in his word."
Ver. 10. — Fear Jehovah,] Under this
word /ear, is comprehended God's whole
worship, as is shewed on Ps. xix. 10, and the
' walking in his ways," as it is expounded in
2 Chron. vi. 31, compared with 1 Kings viii.
40; Ps. cxxviii. 1.
Ver. 11. — L;oNs,] Lurking lions (where-
of see Ps. vii. 3,) which are lusty, strong,
toothed, fierce, roaring, ravenous, as appear-
eth by Ps. Iviii. 7; civ. 21 ; Mic. v. 8; Eze.
xix. 3, 5 — 7; Job xxxix. 1, 2. And hereby
may be meant the rich and mighty of the
world, whom God often bringeth to misery;
and so the Gr. for lions, putteth here the rich.
Tyrants and strong men are sometimes called
lions, Jer.ii. 15; 1 Chron. xi. 22; Nah. ii.l3;
see Luke i. 53. Are impoverished,] Or,
suffered penury. See Job iv. 10, II; Prov.
X. 3. That seek Jehovah,] Chald. " that
seek the doctrine of the Lord.'"
Ver. 13. — That willeth,] That if-, fain
would have, and delightetli. JJays to see
Vol. II. . 3
good,] That is, to enjoy good many days,
which the apostle (following the Seventy)
expresseth thus, ' to see good days,' 1 Pet. iii.
10, that is, days of prosperity, pleasure, com-
fort.
Ver. 14. — Keep thy tongce,] To wit,
by restraining and making it cease from evil ;
as the apostle teacheth, 1 Pet. iii. 10.
Ver. 16. — Their ootcry,] Or, their de-
precation, their prayer for need, as the Gr.
(which the apostle foUoweth) expresseth it.
Ver. 17. — The face,] That is, open
anger, Lev. xvii. 10. So the Chald. expoun-
deth it, "The face of the Lord is angry
against evil doers. See Ps. xxi. 10.
Ver. 18 — They cried,] That is, as the
Gr. saith, " the just cried ;" and the Chald.
" the just prayed."
Ver. 19. — The broken of heart,]
Them that have their hearts broken, and
their spirits contrite (or humble) for their
sins. Seethe like speeches, Ps. li. 19; cxlvii.
2; Is. Ivii. 15; Ixi. 1 ; Jer. xxiij. 9; Luke
iv. 18.
Ver. 20.— The evils,] That is, griefs
and afflictions ; as Deut. xxxi. 17 ; Ps.
xxvii. 5; Ixxxviii. 4; Mat. vi. 34, the word
also may import sins and vices, as Ps. xxviii.
3; xciv. 23. So after in ver. 22.
Ver. 22. — Slay the wicked,] Or, do
him die, kill him ,• because he shall not be
delivered therefrom, as the just man is, ver.
20. The Gr. and Chald. expound it, " the
482
PSALMS.
^^ He keepeth all his bones, one of them is not broken.
^^ Evil shall slay tlie wicked, and they that hate the just shall be
condemned as guilty.
^^ Jehovah redeemeth the soul of his servants, and tliey shall
not be condemned as guilty, all that hope for safety in him.
death of sinners (of the vvioked) is evil. Ver. 23. — All that hope, J That is, a«^
Condemned as guilty, J And consequently one of them. So all is used for any, Ps.
perish. See Ps. v. 11. cxlvii. 20.
PSALM XXXV.
David prayeth for Ms own safety and Ms enemies' confusion. 1 1 . He
complaineth of their yvrongful dealing, and shemeth Ms contrary car-
riage. 22. Therefore he inciteth God against them.
^ A Psalm of David.
Plead thou Jehovah, with tliem that plead with me, war thou
against them that war against me. ^ Lay liold on the shield aiid
buckler, and stand up for my help. ^ ^j^^j draw out the spear and
sword to meet with my persecutors ; say to my soul, I atn thy sal-
vation. * Let them be abashed and ashamed that seek my soul, let
them be turned backward and confounded tliat think mine evil.
' Let them be as chaff before tlie wind, and the angel of Jehovah
driving them. ^ Let their way be darkness and slipperinesses, and
Ver. 1. — Plead,] This properly is, " to
contend or debate a matterwith many words,"
as the next word, 7var, m fight, i^imth deeds.
But God's pleading olttimes is in action; as
he pleaded David's cause against Nabal, when
he slew him, 1 Sam. xxv. 39. And as here
David prayeth, so God elsewhere promiseth
to ' plead with those that plead with his peo-
ple,' Is. xlix. 25. War,] Which in the ori-
ginal tongue hath the name of cutting, biting,
or devouring ; for wars devour and consume
many. So the sword is said to have a mouth,
that is, aa edge. Job i. 15; Heb. xi. 24.
and to eat, that is, to ' kill and consume,' 2
Sam. xi. 25.
Ver. 3. — Draw out,] Or, as the Heb.
phrase is, empty, that is, unsheathed ; the like
is of the sword, Exod. xv. 9 ; Lev. xxvi. 33.
Sword,] Or, close tveapon, as the name sig-
nifieth. This interpretation seemeth best,
because of the Heb. pause, which joineth this
word with the former, 'spear:' thus also
these two weapons of oflence are answerable
to the former two of defence, ' the shield and
buckler:' and of this Heb. namew^or, the Gr.
sagaris (and perhaps the Lat. securis) seem-
eth to be borrowed, for a sword or ax. And
in Job xxviii. 15, this word is used for a close
treasure, or stored gold ; as here for a close
weapon. Otherwise we may read, according
to the Gr. and other versions, " close thou,'
or stop, to wit, the way or passage.
Ver. 4. — That seek my soul,] That is,
w.y life, to take it away : for so this phrase
commonly meaneth, as Ps. xxxviii. 13; liv.
6 ; Ixx. 3 ; Exod. iv. 19 ; Mat. ii. 20, and
sometimes is so explained, as Ps. Ixiii. 10.
1 Kings xix. 10, ' they seek my soul to take
it away.' Yet sometimes this phrase intend-
eth ' seeking the soul for one's good, as Ps.
cxlii. 5. Turned backward,] A token of
fear, shame, and discomfiture ; as Ps. cxxix.
6; xl. 15; Ixx. 3; ix. 4; Is. xlii. 17; Jer.
xlvi. 5.
Ver. 6. — Darkness, &c.] That is, most
dark and slippery : meaning, fearful, danger-
ous, troublesome, &c. Nah. i. S; Ps. Ixxxviii.
7 ; cvii. 9; Prov. iv. 19. So elsewhere it is
said, 'Their way shall be unto them as slip-
perinesses in the darkness; they shall be
driven and fall therein, Jer. xxiii. 12.
Ver. 7. — The corruption, &c.] That is.
PSALM XXXV.
483
the Angel of Jehovah pursuing them. ' For without cause they have
hid for me the corruption of their net, without cause they have
digged for my soul. ^ Let tumultuous ruin come on him, he not
aware ; and let his net which he liath hidden catch him ; with tu-
multuous ruin let him fall thereinto. ^ And my soul shall be glad
in Jeliovah, shall joy in his salvation. '° All my bones shall say,
Jehovali, who is like thee, that riddest free the poor afflicted from
the stronger than himself, and the poor afflicted and needy from the
spoiler of Jiim ? " Witnesses of cruel wrong did rise up, things that
I knew not they did ask of me. ^^ They repaid evil for good,
tlie bereaving of my soul. '^ And I, when they were sick, my
clotliing was sackcloth ; I afflicted my soul with fastmg, and my
prayer returned upon my bosom. " I walked as if he had been a
fellow-friend, as if he had been a brother to me : I bowed down sad
as he that bewaileth his motlier. " But in my halting they re-
their corrupting pernicious net: or their en-
snaring corruption : or understanding the word
in, we may read, ' they hid their net for me in
a pit,' (or, in a corrupting ditch,) as Ps. vii.
16. Have digged,] To wit, a pit to fall in,
so Job vi. 27. Or, have diligently searched
and laid wait. So digging is used for seek-
ing, Job iii. 21; xxxix. 32.
Ver. 8. — Tumultuous kuin,] Calamity,
wasting or desolation, that is, with noise and
sound as of waters, Is. xvii. 12, 13. So Ps.
Ixiii. 10; Prov. i. 27.
Ver. 10. — My bones,] That is, wy
strong and solid members (as the Chald.
translateth it " members,") delivered out of
danger, meaning that with all his strength
he would praise God. So the bones are said
to rejoice, Ps. li. 10; the loins to bless, Job
xxxi. 20. The spoiler.] Or robber, that by
open violence taketh away. Compare Job
V. 15.
Ver. 11. — Of cruel wrong,] That is,
cruel, violent, or (as the Gr. saith) unjust
witnesses. So Exod. xxiii. 1 ; Deut. xix.
16.
Ver. 12. — The bereaving of,] That is,
to deprive, bereave, or rob me of my soul or
life; or, to bereave my soul of comfort. The
word properly signifieth the bereaving or loss
of children.
Ver. 13. — Sackcloth,] Used to be worn
in sign of sorrow, Ps. Ixix. 12; Gen. xxxvii.
34; Mat. xi. 21; Rev. xi. 3. Here we are
to understand the word zvas or gave, as is
expressed, Ps. Ixix. 12, even as the word
afflicted, here expressed, is there understood,
Ps. Ixix. 11. With fasting,] Another
sign and cause of sorrow: wherefore mourn-
ing aud fasting are used for the same, Mat.
ix. 15, with Mark ii. 19. Returned upon
MY BOSOM,] Or, into my bosom. The mean-
ing may be, ' I prayed often for them,
secretly, and with hearty loving aflec-
tion.' For the returning of the prayer seem-
eth to mean the often minding and re-
peating of it; the bosom signifieth secresy,
Prov. xxi. 14; xvii. 23; Ps. Ixxxix. 51, and
inward aflection, Num. xi. 12; John i. 18.
Or we may read it thus : 'Let my prayer
return unto thy bosom, that is, I wished no
worse to them than to myself, let me receive
of God such good as I prayed for them. See
Ps. Ixxix. 12.
Ver. 14 — Sad,] Or, blach, to wit, in
black and mournful attire, and with sad and
heavy countenance, as the G r. here translat-
eth it, scuthropazon, which word the New
Testament also useth, Mat. vi. 16; Luke
xxiv. 17. So after in Ps. xxxviii. 7; xlii.
10; xliii. 2. Bewaileth his mother,]
Mourneth at her funeral. In this case the
atlections are most strong. Therefore the
priests were permitted to mourn for such, Lev.
xxi. 1 — 3.
Ver. 15. — My halting,] That is, my
calamity, aud infirmity, whereby I seemed
ready to fall. So in Ps. xxxviii. 18; Jer.
XX. 10. The smiters,] That smote me
with the tongue, as Jer. xviii. IS, and as
here followeth, ' they rent,' &c. The Se-
venty in Gr. turn it, "scourges," alluding,
as I think, to the ' scourge of the tongue, as
Job V. 21, and another Gr. version hath j»&c.
tof, smiters. It may also be read, 'the smit-
ten,' that is, abjects, vile persons. Job xxx.
8, (as the Chald. expresseth it, " the wick-
ed,") or understand, smitten on their feet, as
2 Sam. iv. 4, that is, 'lame,' so feigning
themselves; or 'smitten in spirit,' as Is.
Ixvi. 2, that is, grieving ia outward show.
484
PSALMS.
joiced, and were gathered together, the smiters were gathered toge-
tlier against me, and I knew it not -. they rent and were not silent.
'* With hypocrites, scoffers ^r a cake of bread, gnashing their teeth
against me. '^ Lord, how long wilt thou see ? return my soul from
their tumultuous ruins, my lonely soul from the lions. ^* I will
confess thee in the great clmrcii, I will praise thee among a
mighty people. '^ Let not them that are my enemies with fal-
sity rejoice at me, them that are my haters without cause wuik
with tlie eye. ^^ For they speak not peace, and against the
quiet ones of tlie earth they imagine words of deceits. ^' And
they have enlarged their mouth against me ; they have said, Aha,
aha, our eye hath seen. ^ Jehovah thou hast seen, cease not as
deaf: O Lord, be not far off from me. ^ Stir up and awake to my
judgment, my God and my Lord, to my plea. ^* Judge me accord-
ing to thy justice, Jeliovah my God, and let them not rejoice at
me. ^* Let them not say in their heart. Aha our soul : let them not
say. We liave swallowed him up. ^ Let them be abashed and con-
They rent,] To wit, me with reproarhes,
as Mat. vii. 6; or 'rent their garments,'
counterfeiting sorrow for me. Job ii. 12.
Ver. 16. — Hypocrites,] Or,close dissem.
biers, which outwardly cover and cloak their
wickedness, wherewith inwardly they are de-
filed, Mat. xxiii. 27, 2S; or 'which have their
hearts covered,' Job xxxvi. 13. The Gr.
also (from whence our English word hi/po-
crisy is borrowed) signifieth an ' under judg-
ment,* that is dissimulation. Scoffers,]
Or, of scoffs, that is men that make scofls;
as Ps. xxxvi. 12, pride is for proud persons.
For a cake of bread,] That is, for good
cheer for their bellies : orat their belly cheer,
at banquets. So Solomon speaketh of some
that will ' transgress for a piece of bread,'
Prov. xxviii. 21. The original word magh-
nog, is, a cake, 1 Kings xvii. 12; and as
bread is used for all food, Ps. cxxxvi. 25, so
a cake seemeth to be used for all juncates or
dainty meats ; as in Hos. vii., Ephraim is
likened to a cake, and their enemies to ban-
quetters that greedily eat them tip, verse 8,
9; so here David matcheth his adversaries
with hypocritical and scoffing parasites,
whose god was their belly, as Phil. iii. 19.
Or we may figuratively take this woid for a
mock, jest, or merriment, and so read it,
' with hypocritical jesting scoflerG;' and this
the Gr. favoureth, saying, " they mocked me
with mockage." Gnashing,] Or, they gnash-
ed: Heh., " to gnash;" hut a word tlius inde-
finite, following another with person, is itself
of the same, by property of the Heb. tongue.
So Ps. xlix. 15. Their teeth,] The teeth
of them and him, that is, of every of them.
See Ps. ii. 3.
Ver. 17. — Return,] Or, reduce, restore,
slay my soul, or life. So Job xxxiii. 30.
Lonely,] Or, solitary , desolate soul. See
Ps. xxii. 21—23.
Ver. 18. — A mighty people,] Or, a
strong, to wit, in number, that is, a great
multitude. The word ghnatsum, as it is
'mighty in strength,' Ps. cxxxv. 10; Prov.
XXX. 26; so is it ' many in number,' Ps. xl.
6, 13; cv. 24; cxxxvii. 17.
Ver. 19. — Enemies with falsity,] That
i?,for a false cause, or, as the Gr. explain-
eth it, " unjustly." Wink,] Make secret
signs by the winking of the eye, which argu-
eth both privy and scornful gesture, therefore
this always is a sign of evil, Prov. x. 10; vi.
13. Not peace,] That is, not peaceably, or
friendly, which yet some hypocrites do, Ps.
xxviii. 3, or, ' not speak to come to any sound
composition, or peaceable end, which one
may trust unto.' But ' God speaketh peace
to his people,' Ps. Ixxxv. 9. Words of
deceits,] Deceitful words or things.
Ver. 21. — Hath seen,] Or seeth, to wit,
the evil of David, or that which we desired.
In speeches of evil cases, often the Heb. useth
silence. So after in Ps. liv. 9; lix. 11; and
cxviii. 7.
Ver. 23. — To my judgment,] That is,
to judge and avenge me of mine enemies: so
after, to my plea, is, ' to plead rey cause,' as
verse 1.
Ver. 25. — Aha, our soul,] That is, aAo
ve have our desire. Soul is sometimes put
for desire, Ps. xli. 3.
Ver.26 Clothed with bashfulness,]
Meaning, their confusion on every side, when
nothing but their shame a])peareth and so
PSALM XXXVI. 485
founded together tliat rejoice at mine evil; let them be clothed with
bashfulness and shame that magnify against me. '"'' Let them shout
joyfully and rejoice that delight my justice ; and let them say con-
tinually. Magnified be Jehovah, that delightetli the peace of his
servant. ^^ And my tongue shall meditate thy justice, all the day
thy praise.
(Continued. So Ps. cix. 29; cxxxii. 18; Job as the Gr. explaineth. So after in Ps. xxxviii.
vi. 22. That magmfv,] To wit, their 17; Iv. 13. Delight my justice,] Whom
mouths, as is expressed, Ezek. xxxv. IS, my justice and iiiiiocency pleaseth or deligiit-
that is, speak great things, and boastfully, eth; and the defence thereof.
PSALM XXXVI.
1. The grievous estate of the wicked. 6. The excellency of God's
mercies to such as trust in him. 11. A prayer for the righteous, 13.
and prophecy of the wicked' s fall.
' To the Master of the music, a Psalm of David, the servant of
J eho vah.
2 The trespass of tlie wicked assuredly saith in the inmost of
my heart. No dread of God is before his eyes. ^ For he flattereth
himselfin liis own eyes, to find his iniquity which he ought to hate.
* The words of his mouth are iniquity and deceit ; he hath left off
to be prudent, to do good. * He thinketh iniquity upon his bed,
he setteth himself on a way not good, he refuseth not evil. * Je-
hovah, thy mercy is in the heavens, thy faithfulness unto the skies.
' Thy justice as the mountains of God, tliy judgments a great
Veh. 2. — The tresp-^ss of the wick- iv. 1. Or, to find, that is, to invent or devise
ED,] Or, trespass saith to the wicked, tiiRt is, new mischiefs; as the apostle speaking of
persuadetii, emboldeneth, hardeueth him. inventors (or finders out) ot evil things, Rom.
Assuredly saith,] Or, it is an aMwred joy- i. 30. Which he oi'ght to hate,] Or,
ing, a faithful affirmation. This word is which is to be hated, is odious. So, to keep,
peculiar to the oracles of God, which are sure Ps. cxix. 4, that is, to be kept; ' to stop, Ps.
and faithful, (as the apostle sometimes men- xxxii. 9 , for, to be stop[)ed; ' to do,' Esth.
tioneth ' faithful sayings,' 1 Tim. i. 15; iii. vi. 6, for, is to be done. So Ps. xlix. 15;
1; iv. 9. In the New Testament it is inter- Jos. ii. 5. See also the verb active ex-
preted, 'said,' Mat. xxii. 44, from Ps.cx. 1. pounded passively, by the apostle's authority.
And David by the Spirit here testifieth, that Ps. li. 6. But the Chald. expoundeth it,
the wicked man's trespass is such, as assur- "he hateth doctrine."
edly saith (or avoucheth) even in his heart Ver. 5.— He setteth himself,] Namely,
and conscience, that he dreadeth not God. to stand or walk continually in a way not
In the inmost of jit heart,] In the midst, good, as Is. Ixv. 2; or he standeth still, as
or within my heart: meaning, that he cer- Exod. xiv. 13.
tainly knew it, and was much afiected with Ver. 6. — In the heavens,] Elsewhere
it. it is said, ' unto the heavens,' Ps. Ivii. II ;
Ver. 3. — To find,] That is, to perform, so here in may be used for unto. Sometimes
or accomplish ; as to find the will, is to per- it is, 'above the heavens,' as Ps. cviii. 5.
form or do the same, Is. Iviii. 13. So in Ver. 7. — Mountains of god,] That is.
Rom. vii. 18. Or, to find, that is, to obtain high, mighty, or excellent mountains. The
and git, as Gen. vi. 8 ; Mat. xi. 29 ; Rom. Heb. useth to note excellent things, by add-
486
PSALMS.
depth: Jeliovah, thou savest man and beast. ^ How precious is
thy mercy, O God, and the sons of Adam hope for safety in the
shadow of thy wings. ® They shall be plenteously moistened with
the fatness of tliy house, and tlie stream of thy pleasures tliou wilt
give them to drink. " Because with thee is the well of life : in
thy light we see light. " Extend thy mercy to them that know
thee, and thy justice to the right of heart. '^ Let not the foot of
pride come on me ; and the hand of the wicked, let it not make me
flee. " There have they fallen, that work painful iniquity : they
liave been thrust down, and have not been able to rise.
iiig the name of God ; as ' cedars of God,' Ps.
Ixxx. 11; 'mount of God,' Ps. Ixviii. 16;
'river of God,' Ps. Ixv. 10; 'wrestlings of
God,' Gen. XXX. 5; ' harps of God,' Rev.xv.
2, and sundry the like. So the Chald. here
saith, ''high as the strong mountains."
Ver.8. — How PRECiODS,] That is,honour-
able, and much to be esteemed ; sometimes
the word signifieth ' bright ' and ' glorious,'
Jol) xxxi. 26; Zach. xiv. 6, which also
agreeth well here. And the sons,] Or,
when, or therefore the sons. Shadow of
THY WINGS,] That is, thy protection, so Ps.
Ixiii. 8; xci. 4; called sometimes 'the se-
cret of God's wings,* Ps. Ixi. 5.
Ver. 10. — Well of life,] Or, as the
Chald. translateth, "well of living waters,"
that is, an ever-springing fountain, from
whom life and all graces spring and flow. So
God is called the ' well of living waters,' .Jar.
ii. 13; xvii. 13; Song iv. 15. We see
LIGHT,] Or, enjoy light, that is, knowledge,
comfort, joy, &c. See Job xxix. 3; Is. ix.
2; Jam. i. 17; Ps. xxvii. 1.
Ver. 11. — Extend thy mercy,] Or,
draxv it, meaning, exercise and show it; as
Ps. cix. 12; also prolong or continue it, as
Ps. Ixxxv. 6; Eccl. ii. 3.
Ver. 12. — Foot of pride,] Or, oi haugh-
tiness, that is, as the Chald. translateth, " of
the proud man," as Jer. 1. 31, 32, the thing
being put for the person in whom it is. As
deceit, for a deceitful man, Prov. xii. 27; po-
verty, for poor people, 2 Kings xxiv. 14;
habitation, for inhabitants, 2 Sam. ix. 12;
circumcision, for circumcised, Rom. ii. 26;
helpings, governings, for helpers, governors,
1 Cor. xii. 28; dreams, for dreamers, Jer.
xxvii. 9; sin, for sinner, Prov. xiii. 6, and
many the like. See also Ps. v. 5 ; xii. 9 ;
Iv. 21; cix. 4; Ixxviii. 31.
Ver. 13. — There,] To wit, in the very
enterprise, while they laboured to remove
me.
PSALM XXXVI L
David persuadeth to patience and confidence in God, by the different
estate of the godly and wicked.
^ A Psalm of David.
^ Fret not thyself for the evil doer; envy not for them that do
injurious evil. For they shall soon be cut down as grass, and shall
fade as the greenness of the budding lierb.
^ Trust thou in Jehovah, and do good ; dwell in tlie land, and
This is the third Psalm penned alphabet
wise, there being two verses allowed to every
letter except four, in verses 7, 20, 29, 34.
See Ps. XXV. 1.
Ver. 1. — Fret,] Or, inflame not, burn
not thyself with anger or grief. So after,
verses 7 and 8; Piov, xxiv. 19. Evil do-
ers,] To be like unto them, as the Chald.
addeth, which accordeth with verse 8. Envy
not,] Or, have not envious zeal or emu-
lation. Tliis word is general for all hot and
fervent zeal, whether good or evil, emulation,
jealousy, envy, and the like; Ps. cvi. 16;
Ixix. 10.
PSALM XXXVII.
487
feed on faith. ^ And delight thyself in Jehovali, and he will give
thee the petitions of thy lieart.
^ Turn confidently thy way upon Jehovah, and trust upon him,
and he will do. " And will bring forth thy justice as the light, and
thy judgment as the noon brightness.
' Be silent for Jehovah, and wait still patiently for him ; fret
not thyself for him that prospereth in his way, for the man that
effecteth devices.
* Surcease from anger and leave off wrath, fret not thyself also
to do evil. ^ For evil-doers shall be cut down, and they that ear-
nestly wait on Jehovah, they shall inlierit the land.
" And yet a little while, and the wicked shall not he : and thou
shalt consider his place, and he shall not be. " And the meek shall
inlierit the land, and shall delight themselves in the multitude of
peace.
'^ The wicked deviseth against the just, and gnasheth his teeth
against him. '^ The Lord laugheth at him, for he seeth that his
day doth come.
" The wicked have drawn the sword. And bent their bow, to
Ver. o. — Dwell in the land,] This
may be taken either for a commandment,
' to dwell in the land of Canaan,' which God
had given them to possess, Num. xxxiii. 53,
though troubles and wants should arise therein,
as did the patriarch's by faith, Gen. xxxvii.
1; xxvi. 3, 12 ; Heb. xi. 9. Or, for a pro.
mise, dwell, that is, thou shalt dwell, that is,
abide long, as after in verse 27. So, see, for
' thou shalt see,' Ps. cxxviii. 5, 6; ' seek me
and live,' Amos v. 4, that is, ye shall live.
Feed on faith,] To wit, ' which shall grow
out of the land,' Ps. Ixxxv. 12, that is, of the
fruits which the land truly and faithfully bring-
eth forth. Or, as a promise, ' thou shalt feed on
faith,' that is, on the faithful, constant in-
crease; and thus the Gr. explaineth it, "thou
shalt be fed with the riches thereof," meaning,
of the land. Or, ' feed on faith,' that is,
nourish thyself and live by it; for 'the just
man liveth by his faith,' Hab. ii. 4, ' and
walketh by it, not liy sight,' 2 Cor. v. 7.
The Chald, expoundeth it, " study (or exer-
cise thyself) in the faith." Or feed in faith,
that is, thou shalt be fed faithfully and assur-
edly. Contrary hereunto is ' to feed on the
wind,' Hos. xii. 1, and 'on ashes,' Is. xliv.
20.
Vee. 4 — Delight thyself,] Or, thou
shalt delight, or solace thee : so ver. 1 1 ; Job
xxii. 26.
Ver. 5. — Turn confidently,] Commit
of trust. In Heb. " roll,' in Chald. " reveal
before the Lord." See Ps. xxii. 9. So Prov.
xvi. 3, 'roll (or commit) thy works unto Je-
hovah. Will do,] That which thou desirest ;
or will execute, to wit, thy judgment, as the
next verse showelh, and as elsewhere is
expressed, Mic. vii. 9.
Ver. 6. — As the light,] To wit, of the
morning, or sun, (for so light sometimes sig-
nifieth, Nth. viii. 3 ; Job xxxi. 26,) that is,
clearly, manifestly. So Hos. vi. 5. Com-
pare also Job xi. 17.
Ver. 7. — Be silent,] Or, be still, stay
and tarry silently. See Ps. iv. 5. The Gr.
saith, "be subject." Wait still patient-
ly,] Or, pain thi/self, Ihht is, set thyself with
earnestness and patience to wait for.
Ver. 8. — Surcease,] Or, slack, let yo. A
word contrary to holding fast, applied here to
the shaking or abating of anger ; so Judg.
viii. 3. Also to do ] Or, which is but to
do; or, at least to <!o t vil.
Ver. 9. — Inherit,] Or, possess. So Is.
Ivii. 13, ' he that trusteth in me (saith the
Lord) shall inherit the land, and possess my
holy mountain.
Ver. 11. — And the meek,] Or, but the
meek. From hence our Lord saith, ' blessed
are the meek, for they shall inherit the land,'
Mat. v. 5.
Ver. 1 3. — His day,] That is, ' his dismal
day,' the time appointed for his aflliction and
destruction, 1 Sam. xxvi. 10; Ezek. xxi.
25, 29. So the Chald. explaineth it, " the
day of his calamity." Day is often used for
the time of punishment; as 'the posterity
shall be astonied at his day,* Job xviii. 20.
' Woe unto them for their day is come,' Jer.
488
PSALMS.
fell down the poor afflicted and needy one, to slay them that be
right of way. '' Their sword shall enter into their own heart, and
their bows shall be broken.
" Better is the little of a just man, than the plenteous mammon
of many wicked men. '^ For tlie arms of wicked 7nen shall be
broken, but Jehovah upholdeth the just.
"* Jehovah knoweth the days of perfect men, and their inheritance
shall be for ever. '^ They shall not be abashed in time of evil, and
in tlie days of famine they shall have enough,
^^ But tlie wicked shall perisli, and the enemies of Jehovah, as
the precious ^^ of rams : they are consumed, with the smoke they
are consumed.
^' The wicked borroweth and repayeth not, and the just sheweth
grace and giveth. ^^ For his blessed ones shall inherit the land,
and his accursed ones shall be cut off.
*^ By Jehovah the steps of the man are established, and his way
he delighteth. ^* When he shall fall he shall not be cast off, for
Jehovah upholdeth his hand.
1. 27. So 'the day of Madian,' Is ix. 4;
* the day of Jezreel,' Hos. i. 11 ; ' the day of
Jerusalem,' Ps. cxxxvii. 7.
Ver. 14. — Drawn,] Heb. opened, or
loosed, meaning out of the sheath. A like
phrase is, ' the emptying of the sword," Ps.
XXXV. 3.
Veb. 16. — The little of a just man,]
Or, a 'little (a small portion) to the just.' See
Prov. XV. 16; xvi. 8. Plenteous mam-
mon,] The Heb. Ao?»o» signifieth multitude,
plenty or store, of riches, or any other thing.
Here the Gr. translateth it, " riches." From
this Heb. word, riches are called mammon,
Luke xvi. 9, 11, 13. Many wicked,) Or,
great (mighty) wicked.
Vee. 17.— Arms,] That is, power, help,
&c. See Ps. X. 15.
Ver. 18. — Knoweth,] That is, acknow-
ledgeth and regardeth, as Ps. i. 6. The
DATS,] That is, the events, good or evil estates,
calamities that at any time befall them, as
verse 13; Ps. cxvi. 2; cxix. 84. See also
Ps. xxxi. 16. Shall be for ever,] Mean-
ing, that they and their seed after them
should inherit the land, Exod. xxxii. 13; Jos,
xiv. J>; 1 Chron. xxviii. 8; Prov. xiii. 22 ; Is.
Ix. 21, and then come to their immortal
inheritance, 1 Pet. i. 4.
Ver. 20. — The precious fat,] That which
is precious in the ram=, the best, and that
was the fat, all which was the Lord's, and
might not therefore be eaten by any man, but
was burned upon the altar, and so consumed
away in smoke. Lev. iii. 15 — 17. So, 'the
precious fruit of the earth,' Jam. v. 7. The
Heb. carirn, elsewhere used for fields or pas-
tures, Ps. Ixv. 14, is here <fat pastured rams^'
or muttons: so Deut. xxxii. 14; Is. xxxiv.
6; Amos vi, 4, With the smoke,] Which
vanished in the air; therefore the Gr. saith,
" as the smoke :" so Ps. cii. 4. The Chald,
paraphraseth, " they shall be consumed in
the smoke of Gehenna," (or of hell).
Ver. 21. — Repayeth not,] Shall not, or
will not pay again. It may intend both his
inability, that he cannot, and his unconscion-
ableness, that he will not pay. Borrowing in
the law is noted for a curse; as lending for a
blessing, Deut. xxviii. 12, 44, ' for the bor-
rower is servant to the lender,' Prov. xxii. 7
Sheweth grace,] Or, doth graciously, that
is, is liberal and bountiful. So the apostle
calleth liberality, grace, 1 Cor. xvi. 3; ti
Cor. viii. 4, 19.
Ver. 22.— His blessed ones,] Or, they
that are blessed of him, that is, of God. The
Chald. addeth, "they that are blessed by his
word:" and after, "they that are cursed by
his oath."
Ver. 23. — Steps of the man,] The gate,
or ways of such a man as is before spoken of ; or,
as after followeth, whose way God delighteth -,
called here gebcr, a valiant man. A like
phrase is in Is. Ix. 12; the nations, that is,
those nations, such as are there before men-
tioned. Stablished,] Or firmly diiected
and perfected. The word noteth the order-
ing, perfecting, and fast stablishing of any-
thing. And his way,] Or thus, to wit,
whose way he delighteth (or affecteth). So
Gideon and his house, Judg. viii. 27, for Gi-
deon, his house.
Ver. 24.— Shall fall,] To wit, into
PSALM XXXVII. 489
" I have been joiing, also I am waxed old, and I have not seen
tlie just man forsaken, and his seed seeking bread. ^^ All the day
lie sheweth grace and lendeth, and his seed are in the blessing.
" Eschew evil and do good, and dwell for ever. ^^ For Jehovah
loveth judgment, and will not forsake his gracious saints; they arc
kept for ever, and the seed of the wicked is cut off.
'-'''Just men shall inherit the land, and shall dwell therein to per-
petual aye.
^^ The mouth of the just will utter wisdom, and his tongue speak-
eth judgment. ^' The law of his God is in his heart, it shall not
stagger in his steps.
^- The wicked spieth for the just, and seeketh to work his death.
^^ Jehovah will not leave him in his liand, nor condemn him for
wicked when he is judged.
^^ Wait thou earnestly for Jehovah, and keep his way, and he
will exalt thee for to inherit the land : when the wicked are cut off,
thou shalt see it.
'"^ I have seen the wicked daunting terrible, and spreading him-
self bare, as a green self- growing laurel. ^^ And he passed away,
and lo he was not, and I sought him and he was not found.
^' Observe the perfect man, and see the righteous, for the afier-
end of the man shall be peace, ^'^ And trespassers shall be destroyed
together, the after end of the wicked shall be cut off.
^' And the salvation of just men is of Jehovah, their strength in
time of distress.
sin, by occasion or infiimity. Gal. vi, 1, or Ver. 31.— In his heart,] So God com-
' into affliction and trouble,' Mic. vii. 9. manded, Dent. vi. 6, and there hath he pro-
Thus the Chald. expoundeth it, ' if he fail mised ' to write his law,' Heb. viii. 10. See
into sickness, he shall not die." For, 'the also Ps. xl. 9; Is. li. 7. It shall not stag-'
just man falleth seven times and riseth again,' ger,] Understand, 'his foot' shall not stag-
Prov. sxiv. 16. Upholdeth his hand,] ger, or falter. Job xii. 5. Or, any one of
And consequently raiseth him up. Alike his steps (or feet) shall not stagger or slide,
phrase is of ' strengthening the hand,' Is. viii. Ver. 33. — Condemn him for wicked,]
II; I Sam. xxiii. 16. Make, or pronounce him wicked, that is,
Ver. 26. — His seed,] That is, /zw cA/Wrew condemn him. Opposed to justifying. So
or posterity are in the blessing, or are ap- Ps. xciv. 21; Job ix. 20.
pointed to the blessing, as the heirs thereof, Ver. 35. — Daunting terrible,] Sorely
Gen. xxviii. 3; 1 Pet. iii. 9, and have still dismaying others with his terrors: in Gi-.,
abundance, though tliey give to others : for, " lifted very high." See Ps. x. 18. Spread-
• the blessing of the Lord makelh rich,' Prov. ing bare,] Making bare, that is, thrusting
X. 22. And, ' there is that scattereth, and forth and showing himself. Green,] That
is more increased,' Prov. xi. 24. is, fresh and flourishing, as Dan. iv. 1. It
Ver. 27. — Dwell for ever,] That is, is not meant for colour only, but for juice
'thou shalt dwell,' as verse 3. The like pro- and vigour. SoPs. Iii. 10. Self-growing
mise is in Jer. vii. 5 — 7. Iaorel,] A tree that groweth in his natural
Ver. 28.— Is cut off,] A like judgment place, which commonly sprouts and thrivo=
is in Job xviii. 19, ' He shall have neither better than such as are removed to another
son nor nephew among his people, nor any soil ; therefore the Gr. explaineth it, " as the
posterity in his dwellings.' See also Ps. xxi. cedars of Lebanon."
11; cix. 13; and the contrary, Ps. cii. 29. Ver. 37. — The after end,] Or, the last,
Ver. :,0. — Will meditate,] usually or the posterity. This word is sometimes
meditateth, that is, resoundeth, uttereth, as used for the end, as Deut. xi. 12; xxxii. 20,
Ps. XXXV. 28, 29; Jer. xxix. U; sometimes for ' posteiity
Vol. II. ■ 3 Q
490
PSALMS.
*° And Jehovah will help tliem, and deliver them : he will deli-
ver them from the wicked, and save them, because they hope for
safety in him.
of children left behind,' as Ps. cix. 13, Dan.
xi. 4. And thus it may be understood here,
specially in the verse following. The Gr.
translateth, " there is a remnant to thu peace-
able man."
Ver. 40. — In him,] Cliald. in his word.
PSALM xxxvin.
David, in sore afflictions, entreateth God not to he angry with him,
5. complaineth of his sins, and chastisements, 11. of his own weakness,
12. of his friends forsaking him, 13. and his enemies' malice •• l6. yet
his faith is in God, whose help he desireth.
' A Psalm of David, for to record.
^ Jehovah, rebuke me not in thy fervent anger, neitlier chas-
tise me in thy wrathful heat. ^ For thy arrows are stuck in me,
and tliou lettest down tliy hand upon me. * No soundness is in my
flesh, because of thy angry threat, no peace is in my bones, because
of my sin. ^ For my iniquities are gone over my head : as a
heavy burden, they are too heavy for me. * My stripes do stink,
and are putrified, because of my foolishness. ^ I am crooked, I am
bov,red down very vehemently; all the day I walk sad. * For my
Ver. 1. — t<oR TO record,] Or, to cause
remembrance for commemoration, to wit, of
David's troubles, as Ps. cxxxii. 1 ; and of
God's mercies, deliverances, and prayers for
the same, as Is. Ixiii. 7. The like title is of
the Ixx. Ps. David appointed before the ark
singers of the Levites ' for to record, and to
confess, and to praise Jehovah the God of
Israel,' I Chron. xvi. 4. The Gr. addeth to
the title, "a Psalm of David for remembrance
concerning the Sabbath.
Ver. 2. — Neither,] Heb. and, where
the word not is again to be repeated, as is
noted, Ps. ix. 19; and as is expressed, Ps. vi.
2, where the like prayer is made.
Ver. 3. — Thy -■irrows,] So Job saith,
' the arrows of the Almighty are in me, tlie
venom whereof drinketh up my spirit,' Job
vi. 4, Arrows are sicknesses, or plagues of
body or mind, Ps. xviii. 15 ; xci. 5. Thy
hand.] In Chald., " the stroke of thy hand."
Ver. 4. — No soundness,] Or, ' there is
nothing sound,' or 'whole.' So Is. i. 6. An-
gry threat,] Or, detestation, indignation.
Sue Ps. vii. \2.
Ver. 6. — My stripes,] Or, scars; properly
such soro marks, wounds, or stripes, as
wherein the blood and humours are gathered.
and do appear after beating ; named in Eng-
lish, wails. Foolishness,] The Heb. juve-
leth, meaneth rash and unadvised folly,
through want of prudence. Therefore, though
commonly in Gr. itisturned imprudence, yet
sometimes it is called ' unadvised rashness,'
Prov. xiv. 17, and Evil, the fool, is named,
rash or heady, Prov. x. 14. And by foolish-
ness is meant usually viciousness or sin, and
is so expressed by the Gr., Prov. xiii. 16;
XV. 2; XX vi. 11; and our Saviour numbereth
foolishness among ' other evils that defile a
man,' Mark vii. 22.
Ver. 7. — Sad,] mournfully. See Ps.
XXXV. 14.
Ver. S. — My flanks,] Or loins. Parch-
ing,] Or, burning, roasting. So elsewhere
he complaineth of the burning of his bones,
Ps. cii. 4, and so the Chald. paraphrast here
taketh this word, which may also be translated,
vile matter: meaning a vile or loathsome di-
sease, full of burning pains. The Gr. turn-
eth it, " mockings."
Ver. 9. — The groaning,] Or, rumbling,
roaring noise.
Veb. 11. — Panteth,] Throbbeth, beateth
about, through trouble and distemperature.
Able strength,] Force and ability that is
PSALM XXXIX.
491
flanks are full of parching, and there is no soundness in my flesh.
' I am weakened and crushed very sore, I roar out for the groan-
ing of my heart. *" Lord, before tliee is all my desire, and my
sighing is not liid from thee. " My heart panteth, my able strength
forsaketh me, and the light of mine eyes even they are not with me.
'^ My lovers and my nearest friends stand from before my stroke,
and my neighbours stand afar off". " And they that seek my soul,
set snares ; and they that seek my evil, speak woful evils, and all
the day they meditate deceits. '* And I as a deaf man hear not,
and as a mute man openeth not his mouth. '^ And I am as a man
which heareth not, and in whose mouth are no reproofs. '^ Be-
cause for thee Jehovah I do hopefully waitj thou wilt answer, O
Lord my God. " For I said, lest they rejoice at me, awe? when my
foot is moved do magnify against me. ^^ For I am ready to halt-
ing, and my pain is before me continually. " For I do declare
my iniquity, I am careful for my sin. ^ And my enemies are alive,
mighty, and multiplied are they that hate me falsely. ^^ And they
that repay evil for good, are my adversaries, for tliat I follow good.
^^ Forsake me not, Jeliovah ; my God, be not far off from me.
"^ Hasten to my lielp, Lord, my salvation.
Ver. 18. — To HALTING.] To show my
infirmity iti my trials and afflictions; as
Jacob halted, after liis wrestling with God,
Gen. xxxii. 31. See Ps. xxxv. 15. In
the Gr. " I am ready for scourges," that
is, to suffer correction and punishment for
my sins: sotheChald. sailh, " for calamity."
Ver. 19. — Am careful,] Or, will shew
care, taking thought as for fear of some evil
or danger to come. So the original word
importeth, Josh. xxii. 24; 1 Sam. ix. 5; x.
2; Is. Ivii. 11.
Ver. 20. — Are alive,] Or, living, that
is, lively, lusty, cheerful, hale, and sound,
or rich, as the word seemeth to mean ia
Eccl. vi. 8. Are mighty,] Or, 'strength-
ened, compacted,* by power, riches, number,
&c. See Ps. xxxv. 18. Falsely,] Or, in
falsity, that is, for a false, untrue, and unjust
cause, Ps. xxxv. 19. So the Gr. translateth
it, " unjustly."
Ver. 21. — My adversaries,] Or, 'are
adverse to me, opposite, to let and hinder me.'
The Heb. saian is hereupon applied to the
devil, who is an adversary to hinder all
goodness, Zach. iii. 1 ; Mark i. 13 ; Rev.
xii. 9. So after, Ps. Ixxi. 13 ; cix. 4, 6;
XX. 29.
in the heart and bowels; as elsewhere he
saith, 'my heart forsaketh me, Ps, xl. 13.
Are not with me,] That is, 1 have no use
of them ; * I cannot see,' Ps. xl. 13, Through
faintness, ofttimes the eye-sight faileth, 1
Sam. xiv. 28, 29; Ps. xiii. 4.
Vee. 12. — My plague,] Or, stroke,
touch, hurt. The Heb. useth touching, for
striking, or hurting any manner of way, Ps.
cv. 15.
Ver. 13 — Seek my soul,] To kill me.
See Ps. xxxv. 4. Woful evils,] In Gr.,
vanities, in Chald., falsehood.
Ver. 15. — No rzprkhe^sions,] No argu-
ments, or convictions.
Ver. 1G. Thou wilt answer,] Or, 'that
thou make answer,' that is, hear and deliver
me. Ps. iii. 5.
Ver. 17. — I said, lest,] ' I say, (I think)
it is to be feared, lest/ &c. An imperfect
speech through passion. My foot is mov-
ed,] That is, slip. This is always in the
evil part, when one's state is changed to
worse, Deut. xxxii. 35; Ps.lxvi. 9; xciv. 18;
cxxi. 3. A like phrase is of ' moving
of the hand,' Lev. xxv. 35. Magnify,]
Vaunt themselves: in Gr., "speak great
things." See Ps. xxxv. 26.
PSALM XXXIX.
David's care of his words : 5. his consideration of the brevity and
vanity of life ; 8. his hope in God, 10. patience and prayer in affliction.
492
P S x\ L M S.
1 2. He confesseth man's weakness, and in respect of his short pilgrimage
desireth refreshing.
' To tlie Master of the music, to Jeduthun ; a Psalm of David.
^ I SAID, I vail take heed to my ways, from shining with my
tongue : I will keep a bridle on my mouth, wliile the wicked is
before me. ^ I was dumb witli stillness, I was silent from good, and
my pain was troubled. * Mine heart was hot within me, in my
meditation the fire burned, I spake with my tongue. * Jehovah,
make me to know mine end, and the measure of my days, what
it is : let me know how soon ceasing I am. "^ Lo, thou hast given
my days of hand-breadths, and my worldly time is as nothing
before tliee ; surely all vanity is every man, though settled, Selah.
' Surely in an image walketh each man, surely in vanity do they
Veb. 1. — To Jedqthun,] Or, 'for' him :
and it may be meant not only for his person,
but for his posterity, as Aaron is put for the
Aaronites, 1 Chron. xii. 27. This Jeduthun
and his sons were singers in Israel with the
harp : he prophesied for the confessing and
giving praise to Jehovah, 1 Chron. xxv. 3.
So Ps. Ixxvii. 1. The Chald. addeth to the
title, " To praise for the keeping of the house
of the sanctuary, by the mouth of Jedu-
thun."
Ver. 2. — Take heed,] Or, beware, ob-
serve. The like speech is used, 1 Kings ii.
4. From sinning,] That is, as the Gr.
translatetl), " that I sin not," or miss not.
' If any man sin not in word, he is a perfect
man and able to bridle all the body,' Jam. iii.
2. A BRIDLE,] Or muzzle. The Gr.
turneth it a ward. By this the untamedness
of the tongue is noted, which must by force
and watchfulness be restrained. See Jam.
iii. 3—8.
Ver. 3. — With stillness,] Or, silent-
ness, tamed sul>jection, as the word often
signifieth, Ps. iv. 5. Wherefore the Gr.
here turneth it, "■ I was humbled.' From
GOOD,] In Gr,, "from good things," which
the Chald. explaiiieth, "the words of the
law." My pain was troubled,] "My sore
was exulcerate, renewed," as the Gr. saith,
" and increased."
Ver.. 4. — Fire burned,] With this speech
of David we may compare that of Jeremiah,
' And I said, I will not mention him, nor
speak any more in his name: but it was in
my heart as a burning fire shut up in my
bones, and I was weary with forbearing, and
could no longer,' Jcr. xx. 9.
Ver. 5. — How soon ceasing,] How tem-
porary, frail, brittle, and short-lived; as the
Cliald. expoundeth it, " when I shall cease
out of the world;" or, how defective I am:
so tlie Gr. saith, " what I lack," to wit, of
the end of my days ; what is the term and
period of my life.
Ver. 6 Of hand-breadths,] That is,
thou hast exactly measured them out, and
they are but short. A hand-breadth is a
short measure, the breadth of four fingers,
Mt worldly time,] My life-time, my tem-
porary age. The Gr. translateth it, " my
substance;" the Cliald. "my body." The
llbh.cheled, is the world, Ps. xvii. 14, used
here for man's life-time in this world. So
Ps. Ixxxix. 48; Job xi. 17. Surely,] Or,
but only. All V'ANITY,] Or, 'a mere vapour,
all manner vanity, and nothing else.' What-
soever vanity is in the world, may all be seen
ill man. The Ileb. kebel is a soon vanishing
vapour, as the breath of one's mouth. To this
the apostle hath reference, saying, ' What is
your life ? it is even a vapour, that appeareth
for a little time, and afterwards vanisheth
away,' Jam. iv. 14. Every man,] Or, all
mankind: Heb. " all Adam." Adam called
his second son Hebel, that is, vanity. Gen.
iv. 2; and here David saith, that ' all Adam'
(every man) is hebcl, vanity. Solomon in
Ecclesiastes, declareth this at large. See
also Ps. Ixii. 10. Though settled,] Or,
'standing, steadfast,' and in good estate: iuGr.
"living." The Chald. saith, "but all just
ones live for ever."
Ver. 7. — Walketh in an image,] Or, m
a shadow, that is, obscurely, changeth daily,
kadeth an imaginary life, rather than a life it-
self, and so soon passeth hence ; ' he fleeth as
a shadow, and abideth not,' Job xiv. 2. So
Paul saith, ' the fashion (or hue) of this world
gocth away,' 1 Cor. vii. 31. The Chald.
oxplaineth it otherwise, " walketh in the
image of the Lord." Make a stir,] Or, a
tumult, disquieting themselves and one ano-
ther. Heheapeth,] That is, any one heapeth
up, to wit, goods, and knows not who shall
enjoy them. See Eccl. ii. 18, 19.
PSALM XL.
493
make a stir, he lieapetli up, and kuowetli not who shall gather tliem.
** And now what expect I Lord ? my liopeful expectation it is for
thee, ^ Deliver me from all my trespasses, put me not the reproach
of the fool. " I am dumb, I will not open my mouth, because thou
liast done it. " Turn away thy plague from me ; by the striking
of thine hand I am consumed. ^^ With reproofs for iniquity thou
chastisest a man, and makest tliat which is to be desired of his to
melt away as a moth : surely vanity is every man, Selah. '^ Hear
my prayer, J ehovah, and mine outcry, give ear unto my tears ; cease
not as deaf, for a stranger I am with thee, a sojourner, as all my
fathers. " Stay from me, and let me refresh myself before I go,
and I be not.
Ver. 9. — Put me not,] Or, 'expose, make
me not' to be the reproach of the fool of
Nabal ; whereof see Ps.xiv. 1.
Ver. 10. — I AM DUMB,] Or, ' tongue-tied.
This is a profession of his patient sufferance
of the things laid upon liim by God. And so
did David carry himself, 2 Sam. xvi. 10 ;
and Aaron, Lev. x. 3.
Ver. 11. — The striking,] Or, buffeting:
this noteth the greatness and oft reiteration
of his trouble.
Ver. 12. — Melt,] That \s, consume away.
As A MOTH,] To wit, asa moth-worm consum-
eth, or perisheth, '.vhich is suddenly, as Job
iv. 19, 'they are destroyed before the moth.'
Or, as the moth consumeth garments, so thou
with thy rebukes consumest them, as Hos. v.
12; Job xiii. 28; Is. 1. 9; li. 8. That
WHICH IS TO BE DESIRED OF HIS,] Or, is
desirable ; meaning his beauteous grace, best
strength, dignity, and every whit of him that
is amiable, to be desired, or liked: which the
Gr. expoundethtobe "his soul ;" the Chald.
" his body."
Ver. 13. — Unto my tears,] Which cry
unto God, (as blood is said to cry, Gen. iv.
10,) or, which are joined with earnest
prayers, as Heb. v. 7. A stranger with
THEE,] This is taken from the law, Lev. xxv.
23, ' The land is mine, ye are but strangers,
and sojourners «ith me.' The like acknow-
ledgment is also in 1 Chron. xxix. 15.
Hence saith the apostle, ' They confessed
that they were strangers and pilgrims on the
earth,' and ' they that say such things declare
plainly that they seek a country,' to wit, ' an
heavenly,' Heb. xi. 13, 14, 16.
Ver. 14.— Stay,] Or, leave off, to wit,
thine anger, or affliction: or look away, shut
the eye, as this word sometimes signifieth,
Is. vi. 10. And let me refresh,] Or, that I
may recover strength. This speech is taken
from Job x. 20, 21. I go,] To wit, unto
death. See Gen. xv. 2; and xxv. 32; v. 24.
PSALM XL.
1. David propJiesieth of Christ's afflictions and deliverance. 7. The
aholishing of legal sacrifices, and the oblation of himself . 10. Where-
upon the righteousness of God is preached unto the church. 13. His
many troubles against which he prayeth. 1 5. The confusion of his ene-
mies, and joy of those that love his salvation.
^ To the Master of the music, David's Psalm.
^ Waiting, I waited for Jehovah, and he bended unto me,
and
Ver. ]. — David's psalm,] Or, a Psytlm
of David; but David's name is here set first,
which elsewhere commonly is last: or, a
Psalm concerning David, that is, Christ, who
is called David in tlie prophets, Hos. iii, 5 ;
Jer. XXX. 9; Ezek. xxxiv. 23; xxxvii. 24,
Of him this psalm treateth, as the apostle
teacheth, Heb. x. 5, 6, &c.
Ver. 2. — Waiting,] Or, expecting ; the
doubling of this word noteth earnestness, con-
494
PSALMS.
heard my cry. ^ And lie brought me up out of the pit of sounding
calamity, out of the mire of mud, and set up my feet upon a rock;
he ordered steadily my steps. ^ And he hath given into my mouth
a new song, a praise to our God : many shall see and fear, and
sliall trust in Jeliovah. ^ O blessed is tlie man that putteth Jeho-
vali liis secure trust, and respecteth not the proud and them that
turn aside unto a lie. "^ Thou Jehovah, my God, hast made many
thy marvellous works; and thy thoughts towards us none can count
them in order unto thee ; would I declare and speak of them, tliey
are mightily increased, 7nore than caw be told. ^ Sacrifice and obla-
tion thou wouldest not ; mine ears hast thou digged open : burnt-
ofiering and sin-offering thou askedst not. ^ Then said I, Lo I come,
stancy, patience. Bendkd,] To wit, his ear,
as is expressed Ps. xvii. 6.
Ver. 3. — Pit of sounding calamity,]
Or, 'dungeon of tumultuous desolation' which
echoed and resounded with dreadful noises,
denoting thereby the greatness of Christ's
afflictions. Mire of mud,] That is, muddy
(or dirty) mire, or clay, signifying fast cleav-
ing afflictions. So Ps. Ixix. 3. Set up,] Or,
stablished, set fast my feet on a i-ock, that is,
on firm ground, opposed to the former mud.
Ver. 5. — Respecteth not,] Or turneth
not the face ; which implieth liking, or
inclination of the mind and afl'ections. Job
xxxvi. 21, The proud,] Or stout, that in
confidence of their strength carry them-
selves insolently. Turn aside to a lie,]
'Swerve, or revolt, to deceivable falsehood ;'
meaning heretics and idolaters.
Ver. 6. — Thy thoughts,] Thi/ good
meanings, or purposes. None can count in
ORDER,] Or, they cannot be orderly counted,
or propounded. The Chald. paraphraseth,
" it is not possible for to order unto thee thy
praise." Here the word used for ordering of
speech, as in Job xxxii. 14. Sometimes it
is used for matching, or comparing. So the
Gr. turneth it here, " in thy thoughts there is
))ot any that can be likened to thee. " Would
T,] Or, 'if I would declare.' Mightily
INCREASE,] Or, strong, to wit, in number
many; so after in verse 13; see Ps. xxxv.
18. Above telling,] That is, ' more than I
or any can tell,' or more that can be told.
Ver. 7. — Thou would not,] Or, delight-
est not; Christ 'was to cause the sacrifice
and oblation to cease," Dan. ix. 27, because
it was impossible that they should purge sins,
Heb. X. 4, therefore speaketh he thus to God
his Father, Heb. x. 5. Mine ears,] Or,
' ears to me:' see Ps. iii. 1. Digged open.]
Or, pierced, that is, thou hast made me obe-
dient to thy voice, (contrary to which is the
stopping of the ear, Ps. Iviii. 5,) so the Chald.
explaineth it, "thou hast digged open mine
ears to hearken unto thy commandments: or,
mine ears hast thou bored, as thy servant for
ever according to the law, Exod. xxi. 6. The
Gr. interpreters, to make the sense plainer,
say, " but a body hast thou fitted to me ;
meaning that his body was ordained and fitted
to be a sacrifice for the sins of the world,
when the other legal sacrifices were refused
as unprofitable. And thus the apostle alleg-
eth the words, following the Gr., Heb. x. 5,
10. Burnt- offering,] Sacrifice that goeth
all up in fire. See Ps, xx. 4, Sin-offer-
ing,] Or, e.rpiation, oblation for sin, as the
apostle calleih it, Heb. x. The word sin,
is often in the law put for the sin-oflering.
Lev. iv. 24, &c.; Exod. xxix. 14. So the
apostle saith, ' him that knew no sin, he made
sin (that is, a sin-oflering) for us,' 2 Cor. v,2 1.
Ver. 8. — Lo I come,] Or, a?« come, to
wit, into the world, Heb. x. 5, and particu-
larly, to Jerusalem to give myself a sacri-
fice for sin. See Mark x. 32—34. The
Chald., not understanding this mystery, para-
phraseth, " Lo, I enter into life eternal, when
I have studied (or exercised myself) in the
roll of the book of the law, which is written
for me :" alluding, as it seemeth, to Deut.
xvii. 18—20. The roll,] Or, volume of
the look, that is, a book or scroll of paper or
parchment, rolled up. The like phrase is
used, Jer. xxxvi. 2, &c.; Ezek. ii. 9, &c.
The Heb. sepher, book, is used generally for
any writings, evidences, bills, court-rolls, &c.
Deut. xxiv. 1; 2 Kings v. 5, 6 ; Jer. xxxii.
II ; and the books in Israel were written in
long scrolls, and folded and wrapped up.
Hence is that phrase, ' the heavens shall be
folded up like a book,' Is. xxxiv. 4; Rev. vi.
14. It is written,] So Christ saith, 'the
Son of man goeth as it is written of him,*
Mat. xxvi. 24; and ' Moses wrote of me,'
John V. 46. See also Luke xxiv. 44, 46 ;
Acts xiii. 29.
PSALM XL.
495
in the roll of the book it is written of me. ^ My God, I delight to
do thy acceptable will, and thy law is within my bowels. '" I have
preached the glad tidings of justification in the great church; lo, I
close not up my lips, Jehovah thou knowest. " Thy justice I have
not covered within my heart, thy faith and thy salvation have I
said : I liave not concealed thy mercy and thy truth to the great
church. ^^ Thou, Jehovali, close not up thy tender mercies from
me : let thy bounteous mercy, and thy truth, continually preserve
me. " For innumerable evils have assailed me round about ; my
iniquities have taken Iiold on me, and I am not able to see ; they
are mightily increased, more than the hairs of my head : and my
heart forsaketh me. '^ Vouchsafe, Jeliovah, to deliver me-. Jelio-
vah, make haste to my help. '^ Let them be abashed and ashamed
together, that seek my soul to make an end of it -. let tliem be
turned backward, and blush, tliat deliglit mine evil. ^^ Let them
be made desolate, for a reward of their shame, that say to me. Aha,
aha. '^ Let all that seek thee, be joyful and rejoice in thee ; let
them say continually, magnified be Jehovah ; they that love thy
salvation. '^ And I poor afflicted, and needy, the Lord thinketh on
me : thou art my help, and my deliverer : my God, delay not.
Ver. 9. — Thy acceptable will,] By the
which will we are sanctified, even by the
offering of the body of Jesus Christ once,Heb.
X. 10. See also John vi. 38 ; Luke xxii. 42.
Ver. 10. — I HAVE preached the glad
TIDINGS OF,] Or, 'I have evangelised justice ;'
of this word, the Evangel or Gospel hath the
name, the Gr. signifying, " good tidings,"
and the English also to like effect, made of
the Saxon godspell, that is, a good speech.
And the justice here meant is thus set forth
by the apostle :' Now is the justification of
God made manifest without the law, having
witness of the law and of the prophets;
namely, the justification of God, by the faith
of Jesus Christ, unto all, and upon all that
believe,' &c., Rom. iii. 21, 22. The great
chorch,] Or, asxembbj, congregation. So
Ps. xxii. 23. Close not up,] Restrain not,
as in a prison, that words should not be
uttered, Jer. xxxii. 2, 3.
Ver. H. — I SAID,] That is, mentioned, and
spoke of, as 2 Sam. vi. 22. To the great
church,] The word to is referred to God's
mercy and truth extended to the church.
The Gr. referreth it to concealed, and trans-
lateth, " from the great church." And the
Heb. elsewhere usually speaketh, Ps. Ixix.
6 ; Ixxviii. 4 ; cxxxix. 15.
Ver. 13. — Iniquities,] This word as the
former, evils, is sometimes used for sin, some-
times for the punishment of sin. See Ps.
xxxi. 11.
Ver. 14 — Vouchsafe,] Or, let it please
thee.
Ver. 15. — To make an end of it,] To
consume or destroy it. Compare this con-
clusion with Ps. Ixx.
Ver. 1 6. — Made desolate,] Or, ' wnnder-
ously wasted,' unto amazedness and astonish-
ment. So after in Ps. xlvi. 9; Ixix. 26;
Ixxiii. 19; Ixxix. 7. For a reward,] Or,
an end of their shame, that they would bi ing
upon me. End is used for reicard, as Ps.
xix. 12, or, for because of their shame. The
Heb. word sometimes signifieth because. Is.
V. 23 : Gen. xxii. 1 1 ; Deut. vii. 12. Aha,]
The Chald. openeth it with this paraphrase,
" we are glad at (his) destruction."
Ver. 18. — Thinketh on me,] In Gr.
" hatli care of me;" in Chald., ''thinketh
good for me." Delav not,] 'Prolong not
the time till the last,' and consequently fail
not. The word is so to tarry or linger, as to
disappoint one of his expectation, as Hab. ii.
3, ' though it tarry, wait thou; for it shall
surely come, and shall not delay,' that is, not
fail. And thus may we understand other
like scriptures, as Deut. vii. 10. ' God will
not delay (that is, not fail) to reward him that
hateth him,' Deut. xxiii. 21, ' when thou
vowest a vow to the Lord, thou shalt not delay
(that is, not fail) to pay it.' So Exod. xxii.
29, and sundry the like.
496
PSALMS.
PSALM XLL
David prophesieth of Christ's poverty and afflictions. 5. His
prayer, and complaint of his enejnies. 10. Judas, his treachery. 11.
Christ's resurrection and glory, for ivhich lie hlesseth God.
' To the Master of the music, a Psalm of David.
* O BLESSED is he that prudently attendeth unto the poor weak-
ling in the day of evil; Jehovah will deliver him. ^ Jehovah will
keep liim and preserve him alive, he shall be made blessed in the
earth ; and give thou liim not to the soul of his enemies. * Jehovali
will upliold liim on tlie bedstead of languishing sorrow ; all his bed
thou hast turned in his sickness. ^ I did say, Jehovah be gracious
to me ; heal my soul, for I have sinned against thee. '' My ene-
mies said evil of me ; wlien shall he die, and his name perish ?
^ And if lie come to see, he speaketh false vanity in his heart, he
]ieapeth up painful iniquity to himse^'.- lie goeth forth, abroad he
speaketh it. ^ Together against me whisper do all that hate
me ; against me, they think evil to me. ® A miscliievous thing is
fastened in him, and he tliat lieth down, shall no more rise up.
Ver. 1. — That prudently attendeth,]
Or, ' skilfully carrieth himself;' it implieth
both a skilful minding or judging, and a car-
riage according in word and deed : therefore
the Chald. paraphrase tli, " attendeth to the
affairs of the poor, to have pity on him." The
POOR WEAKLING,] The Heb. dal hath the
signification of drawing out or emptying, and
is applied to the weak, lean, sickly, whose
flesh and health is spent. Gen. xli. 19; 2
Sam. xiii. 4 ; and to the poor, whose wealth
is wasted, Ps. Ixxii. 13; cxiii. 7; opposed to
the rich, Exod. xxx. 15. And as the poor
are thus called weak, thin, or lean, so rich and
great men, are called thick or fat, Ps. Ixxviii.
31. The poor weakling treated of here, was
David and his son Christ, as appeareth by
the 10th verse, compared with John xiii. 18.
Ver. 3. — Preserve him alive,] Con-
serve his life and health, as Deut. xx. 16,
or restore to him health from sickness, as
Hezekiah is said to live, when he recovered
his health. Is, xxxviii. 9, 21. Give thou
HIM NOT,] He tnrneth his speech to the
Lord: and so again in the next verse. To
THE SOUL,] That is, to the lust or will, as
Luke xxiii. 25; see Ps. xxvii. 12. The Gr,
saith, " into the hands ;" the Chald., " to
the will."
Ver. 4. — Languishing sorrow,] Or, of
sickness, feebleness. The Chald. expound-
eih it thus : " The word of the Lord will
help him in his life, and will appear unto him
on the bed of his sickness." Thou hast
turned,] Or, hast changed. It may be
understood either of making his bed easy,
that is, comfortable, in his sickness, or of
changing his estate from lying sick, to sitting
up in health.
Ver. 5. — FIeal my soul,] That is, heul
me, who now am sick: or, heal my soul, oi
sins, infirmities, &c., so God healeth the peo-
ple, when he pardoned their uncleanness, 2
Chron. xxx. 20, and ' healeth the broken
hearted,' Ps. cxlvii. 3. And that which the
prophet speaketh of healing of the people, the
evangelist expoundeth of • forgiving them
them their sins. Is. vi. 10; Mark iv. 12;
Mat. xiii. 15.
Ver. 7. — Abroad, Or, «in the streets.'
Ver. 9. — A mischievous thing,] Or,
'some devilish matter;' Heb. "a word of
Belial." See wordhx thing, in Ps. vii. 1,
and Belial, (which the Chald. here translat-
elh, "perverse and wicked,") in Ps. xviii.
5. And both joined as here, in Ps. ci. 3;
Deut. XV. 9. It may be understood of some
odious sin and wicked vice, or of some griev-
ous punishment for the same. Is fastened,]
Or, is 'poured into him. The original word
signifieth both, and may denote the greatness
and fast-cleaving of his sin, and likewise of
his punishment: for plagues are said to be
poured out. Rev. xvi. 1, &c. Shall no
MORE RISE,] Or, 'shall not add to rise.'
Ver. 10. — The man of my peace,] That
is, my familiar friend, which was at peace
with me, as Judas, Christ's own discipk.
PSx\LM XLII.
497
'"Also the man of my peace, Jie whom I trusted in, that eateth my
bread, he hath greatly lifted up the heel against me. ^' And thou,
Jehovah, be gracious to me, and raise me up, and I shall repay
them. ^^ By this I know that thou delightest in me, because my
enemy shall not shout triumphantly over me. " And me, thou
hast sustained me in mine integrity, and hast settled me before thy
face for ever. '^ Blessed is Jehovali, the God of Israel, from eter-
nity, and unto eternity : Amen, and Amen.
The Chalcl. expoundeth it, "the man that
should have sought my peace." Greatly
LIFTED UP,] Or, magnified the heel, or the
foot-sole; that is, hath insolently and con-
tumeliously abused me, seeking my overthrow.
And this Christ applied to himself, John
xiii. 18, ' He that eateth bread with me, hath
lifted up the heel against me.'
Ver. 12. — Shout triujiphantly,] This
word noteth any loud sound with voice or
trumpet, as Josh. vi. 3, 20; Num. x. 7;
sometimes a sorrowful crying out, as Jer.
XX. 16 ; but commonly joyfully shouting, as
here, and after, Ps. Ixxxi. 2; xlvii. 2;
Ixvi. 1.
Ver. 13. — And I,] Or, as for me.
Ver. 14. — Amen,] Or, as the Gr. transia-
teth, " so be it." But the Heb. word Amen is
used in the Greek, English and all other lan-
guages, to betoken unity of faith and spirit:
and it implieth both a wishing of the thing so
to be, and a persuasion in faith, that so it shall
be, when it is added to the end of blessings,
prayers, or imprecations, Num. v. 22;
Deut xxvii. 15, &c. ; Mat. vi. 13; 1 Cor.
xiv. 16. It is used also in the beginning of
speeches, and then it is an earnest assevera-
tion, as John vi. 26, 'Amen, amen,' that is,
verily, verily. Forsoelsewhere, when one evan-
gelist saith 'amen,' Mat. xxiv. 47 ; another
speaking of the same thing saith, ' verily,' or
truly, Luke xii. 44. Sometimes it is the
title of God himself. Is. Ixv. 16, and of
Christ, Rev. iii. 14, because of his faithful-
ness and truth in performing all promises.
The Chald. paraphraseth upon this verse,
thus: " Blessed be the name of the Lord, the
God of Israel, from this world, and unto the
world to come : and let the just say. Amen
and Amen."
THE SECOND BOOK.
PSALM XLII.
The prophet showeth his desire to appear hefore God; 4. Ms tears
for his absence; 6. he checketh himself for his weakness, 8. complaineth
of his troubles, 12. and encourageth his soul to trust in God.
^ To the Master of the music, an instructing Psalm to the sons of
Korah.
The second book,] To wit, of Psalms-
For though they be all compiled in one vol-
ume (as were also the small prophets,) which
thereupon is called ' The book of the Psalms,'
Acts i. 20, (as, ' The book of the prophets,'
Acts vii. 42,) yet in the Heb. there are five
books; the first reacheth to the end of the
xlist. psalm foregoing, which is concluded
with Amen and Amen. The second, to the
Ixxii. Psalm, concluded also with Amen,
Vol. H. 3
Amen, and the end of David's prayers.
The third reacheth to the Ixxxix. Psalm,
concluded likewise with Amen and Amen.
The fourth unto the cvi. Psalm, whose con-
clusion is Amen, Hallelujah. The fifth, unto
the clth. Psalm, ended with Hallelujah.
Ver. 1. — Korah,] This was the Levite
that rose up and rebelled against Moses and
Aaron, for which God destroyed him and his
family, and all that took part with him, Num.
R
498
P S A L M S.
* As tlie liind desirously brayeth for the streams of water : so my
soul desirously brayeth unto thee, O God. ^ My soul tliirsteth for
God, for the living God: wlien sliall I come and appear before the
face of God ? ^ My tears have been to me bread day and night,
while they say unto me all the day, WJiere is thy God? ^ These
things I remember, and pour out upon me, my soul, because I had
passed with the throng, had resorted with them unto the liouse of
God, with voice of shouting and confession, a multitude keeping
festivity. ^ Why bo west thou down thyself, my soul, and makest
thou a tumultuous stir within me ? wait hopefully for God, for yet
xvi. Howbeit, there were ' of his sons that
died not,' Num. xxvi. 11; departing (as it
seemeth) from their lathers' tents, as all were
counselled, Num. xvi. 24, 26. Of his race
came Samuel the prophet, and Heman his
nephew was a singer, 1 Chron. vi. o3. To
those sons of Korah, this and sundry othei"
psalms are commended, which for the most
part are songs of comfort, against afflictions
and sonovvs. The Chald. expoundeth the
title thus, " To laud with good understanding
by the hands of the sons of Korah."
Ver. 2. — As THE HIND,] Or the hart,
a beast thirsty by nature, and whose thirst is
increased when she is hunted. The hind,
the female, is here meant, as the word an-
nexed, she Irayeth, and the Gr. article he
elaphos, manifest. And in females the pas-
sions are stronger than in males. Desirous-
ly BRAYETH,] In Gr., "desireth." This
word is used but here, and in Joel i. 20. O
Lord, ' the beasts of the field bray also unto
thee.'
Ver. 3. — Thirsteth,] That is, earnest-
ly desireth: so Ps. Ixiii. 2. Of thirst for
God's grace and Spirit, see Is. Iv. 1; John vii.
37 ; Rev. xxii. 17. The living God,] So
called here, because ' he is the well of living'
(that is, ' of continual springing) waters,'
Jer. xvii. 13; 'abundantly refreshing those
that come to liim.' Or, living is opposed to
' the dead,' that is, ' false gods,' Ps. cvi. 28;
1 Thess. i. 9; 'ye turned from idols to serve
the living and true God.' Or, ' living,' that
is, 'lively, powerful, effectual;' as Ps. xxxviii.
20; Heb. xiii. 31; the Chald. saith, 'living
and permanent.' Before the face of
God,] That is, before his ark or tabernacle
wherein he dwelt among men. So that
which in 1 Chron. xiii. 10, is ' before God;'
in 2 Sam. vi. 7 ; is ' with the ark of God.'
And there all men were bound to appear (or
be seen) before God three times a-year,
Exod. xxiii. 17; xxxiv. 23,24. And here
the word before or unto, is to be understood,
as often in the Heb., which sometimes is
supplied; as may be seen by comparing 2
Sam. X. 2, with 1 Chron. xix. 2 ; 1 Kings
xxii. 29, with 2 Chron. xviii. 2S. The Chald.
expoundeth it, " when shall I go in to see
the brightness of the Majesty (or Divine
presence) of the Lord.?"
Ver. 4. — To we bread,] That is, my
bread, my food. So, ' bread of tears,' Ps.
Ixxx. 6. They say,] My foes, as ver. 11 ;
or ' while it is said." All the day,] Or,
every day, as the Gr. turneth it
Ver. 5. — These things,] Namely, my
absence fjom God's face, ver. 3; and my
adversaries' reproach, ver. 4. The Chald.
addeth, " These signs I remember." Pour
out upon me,] Or shed within me, or by
myself This noteth exceeding sorrow, or
fainting, like that in Job xxx. 16. 'And
now my soul poureth out itself upon me, and
the days of aflliction have took hold on me.'
So 1 Sam. i. 15; Lament, ii. 12. Throng,]
j4 ?nultitude pressing to go before God: the
Chald. expoundeth it " a shadow," saying,
" When shall I go under the shadow, shall I
together be strengthened in the tents of the
just, in the house of the sanctuary of the
Lord, &c. Keeping festivity,] Or, with
a juiiltitude dancing, or keeping a feast.
For at their solemn assemblies they kept
feasts, Exod. xxiii. 14, with 'dancing, eat-
ing, di'inking and joy,' Exod. xxxii. 5,
6, 19; Judg. xxi. 19, 21; Deut. xvi. 14.
15.
Ver. 6. — Why bo west thou down?] To
wit, with sorrow; and therefore the Gr.
turneth it, " why art thou sorrowful?" For
sorrow or care in a man's heart ' boweth it
down, but a good word rejoiceth it,' Prov,
xii. 25, The salvations,] Understand,
and, or for the salvations, that is, the full
salvation, or perfect deliverance : So the
Chald. saith, " for tiie redemption which is
from his face. Of his face,] That is,
which his face, favour, and gracious pre-
sence giveth unto me. The Gr. readeth
thus ; "the salvation of my face and my God ;"
transplacing the Heb. letters, as in the last
verse. Compare Ps. lix. 10, IS.
PSALM XLII.
499
I sliall confess liim : the salvations of his face. ^ My God, within
me my soul boweth down itself, for that I remember thee from the
land of Jordan and Hermonim, from the little mountain. ^ Deep
unto deep calletli, at the voice of thy water -spouts ; all thy billows
and thy waves do pass over me. ^ By day, Jehovah will command
his mercy, and in the night his song with me ; a prayer to the God
of my life. '" I will say to God my rock. Why hast thou forgotten
me? why go I sad for the oppression of the enemy ? " With a
murdering iveapo7i in my bones, my distressers do reproach me ;
when they say unto me all the day. Where is thy God? ^^ Why
bo west thou down thyself, my soul ; and why makest thou a
tumultuous stir witliin me ? wait hopefully for God, for yet I shall
confess him ; the salvations of my face, and my God.
Ver. 7. — For that I remember,] And
cannot come before thee; a?, ver. 3, or,
* therefore I will mind thee,' seeing I have no
way else to comfort me in my absence from
thee. The Chald. referreth it to others,
" therefore they remember thee which dwell
on the other side of Jordan." The land of
JORDAN,] \yhich lay eastward from Jerusa-
lem, where God's sanctuary was. And
Hekmonim,] That is, f/ie inhabitants, (or
the mountains of Herman, which was a high
mount in the north parts of the land, called
also ' mount Shirjon :' see Ps. xxix. 6. The
LITTLE MOUNT,] So is the Gr. : others make
it a proper name, " mount INIitsar." He may
mean ' the southern mountains, that were
small in respect of Hermon.' Mount being
put for mounts, as chariot, for chariots, Ps.
XX. 8. But the Chald. much ditfereth, say-
ing, "and the people which received tlie
law at mount Sinai (which is) low and
little." But that seemeth not to be meant
here.
Ver. 8. — Deep unto deep calleth,]
That is, one affliction (or temptation) follow-
eth and occasioneth another, without inter-
mission of trouble. A deep, abism, or gulf,
is a place of many waters, signifying 'great
afflictions,' Ezek. xxvi. 19; Jon. ii. 5. The
Chald. translateth, "the higher deep calleth
the lower deep." Billows,] Such are most
dangerous to drown: they have their name of
breaking, as the next word waves, of wallow-
ing or tumbling; both signify ' afflictions.'
So Ps. Ixxxviii. 8; Jon. ii. 3.
Ver. 9. — Command his mercy,] That
is, appoint, or send it ivith speed, power,
and authority: a phrase taken from the law,
and often u;ed for more vehemency; or be-
cause God by his angels procureth good to his
people, Deut. xxviii. 8; Lev. xxv. 21; 2
Sam. xvii. 14. So after, in Ps. xliv. 5;
cxxxiii. 3; Ixxi. 3; Ixviii. 29; vii. 7; xci.
11. His SONG,] That is, catise and mat-
ter for me to sing him praise. So God is
said to ' give songs in the night,' Job xxxv.
10. See also, Is. xxx. 29. A prayer,]
To wit, / shall inakc a prayer. And some
Psalms are entitled ' prayers,' as Ps. xvii. 1 ;
xc. 1 ; cii. 1 ; cxlii. I; Hab. iii. 1.
Ver. 10. — Sad,] mournful. See Ps.
xxxv. 14.
Ver. 11 With a murdering weapon,]
Retsach, murder, seemeth here to be a sword,
or weapon of murdering ; (as pride is a proud
person, Ps. xxxvi. 12;) meaning that his
adversaries' words did sorely afflict and grieve
him, as if a dagger had been thrust into his
bones. For, )-eproachful words are ' pierciog
like sword?,' Ps. Ivii. 5; lix. 8.
Ver. 12. — Salvations of my face,]
That is, he which giveth me full, manifest, and
apparent salvation, or present deliverance.
See before, verse 6, according to which the
Chald. translateth it here, " for the redemp-
tion which is from his face."
500 PSALMS.
PSALM XLIIL
He prayeth to be delivered from the wicTicd, and restored to God's
sanctuary. 5. He encourageth Ms soul to trust in God.
^ Judge me O God, and plead my plea, from the nation unmer-
ciful, from the man of deceit, and injurious evil, do thou deliver
me. ^ For tliou art the God of my strength, wliy thrustest thou
me away -. Avhy go I still sad, for the oppression of the enemy ?
^ Send thy liglit and tliy truth, let them lead me, let them bring
me unto the mountain of thy lioliness, and unto thy dwelling
places. * And I will come unto the altar of God ; unto God,
the joy of my gladness ; and confess thee with harp, O God my
God. ^ Why bowest thou down thyself, my soul, and why makest
thou a tumultuous stir within me ? wait hopefully for God, for yet
I shall confess him ; the salvation of my face, and my God.
Ver. 1. — JcDGE ME,] This meaneth an Ps, cxxxii. 5. See also Ps. xlvi. 5; Ixxxiv.
examination of the cause, giving sentence, 2. The Chald. explaineth the former to be
and executing of it, by delivering the " the mount of the house of thy sanctuary ;"
oppressed: so judging is used for ' delivering,' and these latter, " the schools of the house of
1 Sam. xxiv. 15; 2 Sam. xviii. 16, 31; thy divine Majesty." By schools, meaning
Judg. iii. 10. Pleading also one's plea is of such places abotit the sanctuary as the doctoi-s
like meaning: sec Ps. xxxv. 1. The Chald. sat in, Luke ii. 46.
paraphraseth, "Judge me, O God, with Ver. 4. — And I will come,] Or, That
judgment of truth, for it is thy part to plead / may come, for so the Heb. phrase may
my plea." often be resolved: and the New Testament
Ver. 2. — Mr strength,] Or, my stro7ig useth both indifTerently in the Gr., as Luke
fort, as Ps. xxviii. S; for which in Ps. xlii. vi. 37, 'and ye shall not be judged;' for
10, he useth the word rock. which in Matt. vii. I, it is, ' that ye be not
Ver. 3. — Dwelling places,] Meaning judged.' To the altae,] Chald., " to ofli^r
the holy tabernacle or sanctuary, which had an offering upon the altar." The jot of mt
several rooms, holy and most holy, parted by gladness,] Tliat is, auttior of my glad-
vails ; as also the apostle observeth, Heb. ix. S07ne joy, meaning inward joy, outwardly
2, 3, 6, 7, or, the high place at Gibeon where showing itself in gladsome gesture,
the tabernacle was, and in Jerusalem where Ver. 5. — Wnr bowest, &c ] This verse
the ark was, 2 Chron. ii. 3, 4, for in both is the same with Ps. xlii. 12. Of my face,]
those places God dwelt, and was worshipped. The Chald. explaineth it, " for the redemp-
But the first seemeth most proper, because of tiun which is from his face, for he is myGod."
PSALM XLIV.
The church in memory of former favours when they inherited the
land, 10. complaineth of her present evils, being subject to persecutors.
18. Professing her integrity in greatest affiictions, 24. she fervently
prayeth for succour.
^ To tlie Master of the music, to the sons of Korali, an instruct-
ing Psalm.
^ O God, with our ears we have heard, our fathers have told to
us tlie work thou wroughtest in tlieir days, in days of old. ^ Thou
luith thy hand didst dispossess the heatlicn, and didst plant them j
Ver. 3.— Dispossess,] Or, disinherit the haud didst cast out the people of Canaan, and
nations, meaning the Canaanites, as the plantedst the house of Israel. See examples
Chald. expoundeth it: " Thou by thy strong hereof in the Amorites, Num. xxi, 32; and
PSALM XLIV.
501
thou didst evil to the peoples, and didst propagate them. ^ For,
not by their own sword inherited they the land, and their arm saved
them not ; but thy right liand, and thy arm, and the light of thy
face, because iliou didst favour them. ^ Thou art he my King, O
God ; command the salvation of Jacob. ® In thee we shall push
with tlie horn our distressers, in thy name we shall tread down
tliem that rise up against us. ' For I will not trust in my bow,
and my sword sliall not save me. * For thou liast saved us from
our distressers, and our haters thou didst make ashamed. ^ In God
we praised all the day, and thy name for ever we will confess.
Selah.
" But now thou thrustest away, and makest us ashamed, and
goest not fortli with our armies. " Thou makest us turn backward
from the distresser, and they that hate us do spoil for themselves.
'^ Thou givest us as sheep for meat, and fannest us in the nations.
" Thou sellest thy people for no wealth, and increasest not by the
price of them. " Thou exposest us a reproach to our neighbours,
a scoff and a scorn to tliem that be round about us. '^ Thou puttest
wsfor a parable among tlie heathen, a nodding of the head among
the nations. *" All tlie day my ignominy is before me, and the
the other kings of Canaan, Josh. xii. seven
nations greater and mightier than Israel,
Deut. vii. 1. Plantedst them,] To wit,
our fathers, the Israelites, as Exod. xv. 17;
a figure taken from ' the planting of vines,'
whereof see Ps. Ixxx. 9, &c. The peoples,]
That dwelt before in Canaan. So Ps. cvi.
34. Didst propagate,] Or, send forth,
make spread, as the vine sendeth out or
dispreadeth the branches, Ps. Ixxx. 12; Ezek.
xvii. 6.
Ver. 4. — Light of tht face,] Thy
favourahle countenance in Christ: See the
note on Ps. iv. 7 ; Ixxxix. 16.
Ver. 5 — Thou art he,] That is. Thou
art the same, my king, (as the Gr. express-
eth it:) this noteth God's unchangeableness.
See Ps. cii. 2S. Command,] Procure by
thy commandment. See Ps. xlii. 9. Sal-
vation OF Jacob,] That is, the full salva-
tion, (the absolute deliverance) of thy weak
people the posterity of Jacob. See Ps. xiv. 7.
Ver. 6 — Push with the horn,] A
speech taken from Moses, Ueut. xxxiii. 17,
and meaneth 'a vanq\iishing' or 'subduing,'
1 Kings xxii. 11; Dan. viii. 4. Tread
down,] Or, tread under foot, which signifi-
eth both a subduing or destroying, 2 Chron.
xxii. 7, and ' a contempt ' or ' setting them
at nought,' Prov. xvii. 7, and so the Gr. here
translateth it, " we shall set at no\ight." So
alter in Ps. Ix. 14; cviii. 14.
Ver. 9. — In God, we praised,] To wit,
his actions, salvations, &c. See a like
phrase in Ps, Ivi. 5, 11, and Ps. Ixxi. 6. Or
understand, ' we praised ourselves,' that is,
' gloried, triumphed.' And thus the Gr.,
" In God we shall be praised ; the Chald.
saith, " in the word of our God."
Ver. 12. — Sheep for me.\t,] Or, of
meat, that is, to be eaten. So after, ver. 23,
' sheep of slaughter,' that is, ' to be slain.'
Fannest,] Or, dispersest, strowest abroad,
as the fan that winnoweth, Jer. iv. 11 ; li. 2.
Su after in Ps. cvi. 27.
Ver. 13. — For no wealth,] That is,
for a vile price without gain. God is said
to sell his people, when he delivereth them
into their enemies' hands, as out of his own
posses'^ion. So Deut. xxxii. 30. Likewise
in Is. lii. 3, the Lord saith, 'ye have been
sold for nought, and ye shall be redeemed
without money.' Increasest not,] Or
gainest not by the prices of them; takest no
other people in their stead; or 'increasest,'
that is, ' iieightenest not their price.'
Ver. 15. — A parable,] A by-word, or
proverb. This is often used for grave, wise,
and princely sentences ; as Ps. xlix. 5, here
in the ill part for a by-word, reproach and
fable: So Ps. Ixix. 12; Job xvii. G. And
thus is fulfilled that which was dreamed,
Deut. xxviii. 37; 1 Kings ix 7; Jer. xxiv.
9. Nodding of the head,] That is, a
mockage, Ps. xxii. 8, 9.
Ver. 17. — Taunter,] Or, blasphemer.
Num. xv. 30.
Ver. 20.— Of Dr.^gons.] Or, of ivliale
502
PSALMS.
abashing of my face covereth me. " For the voice of tlie reproacher
and taunter, for the face of the enemy and self-avenger. '* All
this is come on us, and we have not forgotten thee, nor dealt falsely
against thy covenant. '^ Our heart hath not turned backward, nor
our stepping swerved from thy path. ^" Thougli tliou hast crushed
us in the place of dragons, and hast covered over us with the shadow
of death, ^^ If we have forgotten the name of our God, and spread
out our liands to a strange god. '^'^ Shall not God search out this?
for lie knowetli tlie liid things of the heart. ^ But for thee we are
killed all the day, are counted as sheep of slaughter. ^* Stir up,
why sleepest thou. Lord ? awake, thrust not away for ever.
®' WJierefore liidest thou thy face, forgettest thou our affliction and
our oppression ? '^^ For our soul is bowed down to the dust, our
belly cleaveth unto the earth. '^' Rise vi^,for an helpfulness to us,
and redeem us for thy mercy sake.
fishes. For the Heb. word is common both
for 'land and water-dragons' or 'whales:' so
Ps. cxlviii. 7. And hereby is meant the
place of desolation and affliction, as the Gr.
here translateth it: See Mai. i. 3; Is. xxxiv.
13 ; Jer. ix. 11; x. 22 ; Job xxx. 29. With
THESHADE,]Or, in the shade: see Ps. xxiii.4.
Ver. 21. — Spread out our hands,] Or
our palms, that is, have frayed unto : for in
prayer they spread out the palms of their
hands, as to receive a blessing from God, 1
Kings viii. 22; Exod. ix. 29; Ps. cxliii. 6.
So the Chald. explaineth it, " spread out onr
hands in prayer, to the idols of other people."
Ver. 23. — But for thee,] Or, For, for
thy sake, that is, so far we be from following
strange gods, as that for thy sake we are killed
daily. And this also is a comfort in afflic-
tion. See Rom. viii. 36.
Ver. 24.— Stir up,] To wit, thyself.
These things are spoken of God after the
manner of men, for properly, he that keep-
eth ' Israel, slumbereth not, nor sleepeth,'
Ps. cxxi. 4.
Ver. 26. — To the dust,] This noteth a
base and abject state, Ps. cxiii. 7; like this is
'the soul cleaving to the dust,' Ps. cxix. 25,
and ' putting the mouth in the dust,' Lam,
iii. 29.
Ver. 27. — An helpfulness,] That is, a
full help. The Heb. hath a letter more than
ordinary, to increase the signification. So
Ps. Ixiii. S ; xciv, 17. See the notes on Ps.
iii. 3.
PSALM XLV.
The majesty and grace of Christ and his Mngdom. IL The duty of
the churchy and the benefits thereof. 14. The glory of Christians.
' To the master of the music upon Shoshannim, to tlie sons of
Korah, an instructing psalm ; a song of the well-beloved virgins.
Ver. 1. — Shoshannim,] That is. Six-
stringed instruments : for so by compaiison
with other titles it seemeth here to be meant
of musical instruments: as ' Shalishim,' be
' three-stringed instruments,' 1 Sam. xviii.
6. Elsewhere it signifieth ' six-leaved
I owers,' that is, ' lilies,' as Song ii. 6, which
II ay also be minded here. The Heb. word
is derived of Shesh, that is, six. Like title
is in Ps. Ixix. 1 ; Ixxx. I. The Chald.
expoundeth it, "for them that sit in the
synedrion (or council) of Moses, which was
spoken in prophesy by the sons of Korah."
Of the well-beloved virgins,] King's
daughters and other honourable daughters
attending upon and coming with the queen ;
the friends of the bridegroom and bride, ver.
10, 15; who should sing this marriage song
in praise of them. Therefore this hymn
settetli forth Christ in his glory, and his
PSALM XLV.
503
2 Mine heart hath boiled a good word ; I do say my works to
the king, my tongue the pen of a speedy writer. ^ Thou art much
fairer than the sons of Adam ; grace is poured out in thy lips,
therefore God hath blessed tliee for ever. * Gird thy sword upon
the thigh, O mighty one, thy glorious majesty and thy comely
honour. ^ And in thy comely honour, prosper ride on word of
truth, and of meekness and of justice : and thy right hand shall
spouse the church in her beauty. For Christ
is the bridegroom, and Jerusalem the bride,
John iii. 29; Rev. xxi. 9, 10; all true
Christians are virgins, for their spiritual
chastity, Rev. xiv. 1, 4; following and lov-
ing the Lamb, for the sweet odour of his
name or gospel, Song i. 2 ; and are beloved
of him, and have this new song of praise put
into their mouths. Of him is this Psalm as
the apostle expoimdeth it,' Heb, i. 8.
Ver. 2. — Hath boiled,] Or, frieth,
boileth as in a frying pan, that is, hath
studied and prepared by fervent meditation.
A similitude taken Irom the Mincah or
' meat-oflering ' in the law, wliich was dress-
ed in the frying-pan, Lev. vii. 9 ; and there
boiled in oil, being made of fine flour un-
leavened, mingled with oil, Lev. ii. 5 ; and
after was presented to the Lord by the priest,
verse 8, &c. Here the matter of this Psalm
is as the Mincah or oblation, which with the
oil, the grace of the Spirit, was boiled and
prepared in the prophet's heart, and now pre-
sented. So P>\ cxli. is likewise compared
to the Mincah or oblation presented at
evening, Ps. cxli. 2. This word is not else-
where read in the scripture. A good word,]
An excellent, sweet, and pleasant matter.
A word is used often for a thing or matter,
Ps. xli. 9 ; here it is for the whole argument
of this Psalm. I do say,] Or, / am saying,
that which fervently boileth in me. For of
the abundance of the heart the mouth speak-
eth. Mv WORKS TO the king,] My poems
of the king ; that i--, of Christ; concerning
him, and dedicated to hirn in this psalm or
ditty. My tongue, the pen,] Understand,
it is as the pen ; or prayerwise, be it as the
pen. The Chald. addeth, " my tongue shall
speak swiftly, as the pen," &c. Of a
SPEEDY WRITER,] Or of a swift (« ready)
scribe. So Ezra was called not only for writ-
ing, but also for interpreting the law, Ezra
vii. 6 ; scribes were both scriveners or nota-
ries, 2 Kings xii. 10 ; xxii. 3 ; ' and exposi-
tors of the law,' or ' counsellors,' Matt, xxiii.
2; 1 Chron. xxvii. 32.
Ver. 3. — Thod art much fairer,] The
Heb. word is of double form, to note out
double, that is, very excellent beauty. This
fairness is not of body only, but of mind, in
wisdom, holiness, &c. as in Ezek. xxvii i. 7 ;
there is mentioned ' beauty of wisdom '
Here the psalmist beginneth his speech to
Christ and of his praises: which the Chald.
paraphrast explaineth thus; " thy faiiness, O
King Christ, exceedetli the sons of men."
See the description of Christ's spiritual
beauty in Song v. 10 — 16. Grace is
POURED OUT IN THY LIPS,] That IS, thou
speakest gracious words abundantly. Christ's
lips were like 'lilies dropping down pure
myrrh,' Song v. 13 ; all that heard him speak,
* wondered at the words of grace that pro-
ceeded out of his mouth,' Luke iv. 22. The
Chald. expoundeth it, " The spirit of pro-
phesy is given into thy lips." Therefore,]
To the end that thou shouldest pour out thy
gracious words to men: or because God hatli
blessed thee.
Ver. 4. — Gird thy sword,] That is,
make ready to the fight, Exod. xxxii. 27 ; 1
Sam. XXV. 13; Song iii. 8. The spiritual
' sword is the word of God,' Eph. vi. 17.
Therefore Christ's sword properly cometh
'out of his mouth,' Rev. i. 10; and 'with
the breath of his lips shall he slay the wicked,'
Is. xi. 4. Upon the thigh,] Understand,
thy thigh. The Heb. often omitteth words
of this sort easy to be understood ; so the Gr.
in the New Testament, as ' mending the
nets,' Mark i. 19; or 'mending their net*,'
Matt. iv. 21; 'to put away,' Mark x. 4;
for, 'to put her away,' Matt. xix. 7; and
many the like. O mighty one,] Or, cham-
pion; Heb., Gibhor, one of the titles of
Christ, Is. ix. 6. The Chald. paraphrasetb,
" as a mighty one to kill kings and rulers."
Thy glorious majesty,] This showeth of
what manner of sword he speaketh, called
glory and comeliness, or magnificence, be-
cause of the poweiful efiects. Of these words,
see Ps. viii. 2. 6.
Ver. 5. — Prosper ride,] That is, ride
prospei-ousiy : see the like phrase, Ps. li. 4.
The Chald. openeth it thus ; " Thine honour
is great, therefore thou shalt prosper, to ride
upon the throne of the kingdom. On word
of truth,] Which is the 'gospel of our sal-
vation/ Eph. i. 13; the 'white horse'
whereon Christ rideth, Rev. xix. 11; or
' because of truth ; for the truth's sake.' The
504
PSALMS.
teach thee fearful things. ^ Tliy arrows are sharp, peoples shall
fall mider tliee, in the lieart of the king's enemies. ' Thy throne,
O God, is ever and perpetual, the sceptre of thy kingdom is a
sceptre of righteousness. ^ Thou lovest justice, and hatest wicked-
ness, therefore God tliy God hath anointed thee with oil of joyful-
ness above thy fellows, ® Myrrli and aloes cassia all thy garments,
out of the ivory palaces, more than they that make thee joyful,
" King's daughters are among thy precious ones, set is the queen
Heb. al debar is often used for ' because,' Ps.
Ixxix. 9; Gen. xliii. IS; Deut. xxii. 24;
and so the Gr, version hath it here. Of meek-
ness,] So Christ came ' riding meek,' Matt.
xxi. 5; and his word is both to be taught and
to be received with meekness, 2 Tim. ii. 25;
James i. 21. And of justice,] Or, meek-
ness of justice, that is, justice meekly admin-
istered : but the Gr. supplieth the word " and."
Shall teach thee,] Or, let it teach thee
fearful things. In tlie Gr. it is, " thy
right hand will guide thee marvellously."
Ver. 6.— Thy arrows,] That is, thy
words whereby thou convincest and beatest
down sin and sinners. So the rider on the
white horse hath a bow when he goeth to
conquer, Rev. vi. 2. 'Arrows are words,'
Ps. Ixiv, 4; or 'judgments,' Deut. xxxii. 23;
and the Chald. here addeth, " Thine arrows
are drawn out to kill multitudes," In the
HEART,] Understand, they pierce the heart
of the king's enemies. And this notcth the
efficacy of these words or judgments, as else-
where he saith, ' I will send all my plagues
upon their heart,' Exod. ix. 14; also their
inward operation which is ' mighty, dividing
asunder the soul and the spirit, discerning the
intents of the heart, casting down imagina-
tions, and bringing into captivity every
thought,' Heb. iv. 12 ; 2 Cor, x. 4, 5.
Ver. 7.— Thy throne O God,] The
Chald. addeth, " in heaven." Here Christ
our King is magnified as God above the
angels, as the apostle showeth, Heb. i. 8.
' But unto the Son he saith. Thy throne, O
God, is for ever,' &c. Hereby also is meant
the perpetuity of Christ's kingdom. So 1
Chron. xxii. 10; 2 Sam. vii. 16. A scep-
tre OF righteousness,] Or, a rod, (a
mace) of equity, plain and righteous in admin-
istration. Hath anointed thee,] Of this
Heb. Mashach, ' hiiXh anointed,' cur Lord is
called Mashiach or ' Messias,' and in Gr.
" Christ," that is, ' anointed:' see Ps. ii. 2.
Oil of joy,] The Holy Spirit, which joyeth
the heart, Luke iv. 18 ; 1 Thess. i. 6.
Above thy fellows,] That is, above all
Christians who are thy fellows, consorts, and
partners in the anointing, 1 John ii. 20, 27;
who are also ' made kings and priests,' Rom.
V. 10; and with whom thou hast taken pait
of flesh and blood, Heb. ii. 14. Or by fel-
lows, may be meant all kings and potentates
whom he excelleth, Ps. Ixxxix. 28.
Ver. 9.— Myrrh,] Named of the Heb.
word Mor, and is the gum or liquor of a tree,
in taste bitter, in smell odoriferous ; there-
fore it was used in the precious ointment of
the high priest, and tabernacle, Exod. xxx.
21 ; and in other sweet perfumes ; Esth. ii.
12; Prov. vii. 17. See Song iv. 14; v. 1,
13. Aloes,] Of the Heb. name Jhaloth,
a sweet wood wherewith perfumes were also
made, Num. xxi. 7 ; Song iv. 14. The
Arabians call it, tsandal. Cassia,] Or
cassies, also of the Heb. Ketsioth, else-
where it is not found in scripture. It seem-
eth to be the barks or skins of that sweet
shrub cassia mentioned in Pliny, lib. 12,
cap. 20. All tht garments,] That is,
they be of them, or smell of them, or are
anointed with them: or, as the Chald. para-
phraseth, "are perfected " with them. Out
OF the noRY palaces.] Or palaces of ele-
phant's tooth; as the Chald. here addeth the
name of the elephant, meaning that either the
king Cometh out of them, or, the garments
were taken out of such palaces or cofl'ers.
King's palaces were sometimes made of
ivory or tooth, 2 Kings xxii. 39, More
THAN THEY THAT MAKE THEE JOYFUL,] Or,
than theirs that make thee glad: that is, thy
garments are more odoriferous than the gar-
ments of thy fellows, forementioned verse 8,
For though the spouse or church hath the
savour of her odours, ' better than all spices,'
and the smell of her garments ' as the odour
of Lebanon,' she being perfumed ' with
myrrh, and incense, and all spices of the
merchant,' Song iv. 10, 11 ; iii, C; yet
Christ himself is more odoriferous, even
wholly detectable, for ' God hath not given
him the Spirit by measure,' Song i. ii; v. 16;
John iii, 34. And the saints are said to
make Christ joyful, for all ' his delight is in
them,' Ps. xvi. 3; Song vii. 6.
Ver. 10, — King's daughters,] These the
Chald. interpreteth " countries of kingdoms."
A MONO THY precious ONES,] Tliatis, with thy
honourable womtn: or, in thy preciousness, that
PSALM XLV.
505
at thy riglit hand, in fine gold of Opliir. " Hear, O daughter, and
see and bend thine ear, and forget tliy people and thy father's house.
'- i\nd the king will covet thy beauty, for he is thy Lord, and bow
down thyself to him. '* And the daughter of Tyrus with oblation
shall earnestly beseech thy face, even the rich of the people.
'* TJie king's daughter is all glorious within, her clothing is of
is, are in thy precious honourable ornaments,
or palaces. Set is the queen.] Or, mar-
ried queen, (the wife) is placed at thy right
ha7id, that is, in the most honourable place,
1 Kings ii. 19. The Chaid. referreth this to
the " book of the law," at the right hand of
the king. The word Shegal is used here,
and Neh. ii. 6 ; Dan. v. 5j3 ; for the king's
wife, the queen. In fine gold,] That is,
as the Gr. explaineth it, "cloth of fine (or
glistering) gold/' called Cethem ; a special
name for ' the most pure and splendent gold,'
Job xxviii. 16, 19; xxxi. 24 ; Song v. 11 ;
Dan. X. 5. Hereof is Mictam, Ps. xvi. 1.
Of Ophir,] That is, out of the land of
Ophir, who was the son of Jetkan, the son
of Shem, the son of Noah, Gen. x. 29 ; who
dwelt in a part of India, and of him the
country was called Ophir; from thence was
much Cethem or fine gold brought to Judea
and other coasts ; as appeareth 1 Kings ix,
28; x. 11 ; xxii. 48; 1 Chron. xxix. 4.
The gold itself was called by his name Ophir,
Job xxii. 24.
Ver. 11. — Hear, O daughter,] He
speaketh to the queen forementioned, figuring
the church, or 'heavenly Jerusalem, the
Lamb's wife,' Rev. xxi. 9, 10, &c. And so
the Chald. paraphraseth, " Hear, O congre-
gation of Israel, the law of his mouth, and
see his marvellous works: and bow thine ear
to the words of the law, and forget the evil
works of the wicked of thy people, and the
house of idols whom thou servedst in thy
father's house." And thy father's house,]
As man and wife must leave their parents, to
cleave each to other, Gen. iv. 24 ; xxxi. 14 ;
so must we leave all, to cleave unto Christ,
Matt. X. 37; Luke xiv. 20.
Ver. 12. — Will covet thy beauty,]
fVill delight himself in thy fairness, (thy
sanctity ;) set fortli in Song i. 14 ; ii. 14; iv.
1, &c. So 'the king is tied in the rafters,'
Song vii. 5. And bow down,] Or, there-
fore worship thou him.
Ver. 13. — The daughter of Tyrus,]
That is, the people, or commonwealth of
Tyre ; as ' daughter of Zion,' Ps. ix. 15.
So the Chald. expoundeth it, " They that
dwell in the fort of Tyrus." Tyre or Tyrus
(in Heb. Tsor, which signifieth a rock or
fortress ;) was a strong city appertaining to
Vol. II. 3
the tribe of Aser, Josh. xix. 29, but
ed still by the heathen, whose king Hiram
became friend to David, 2 Sam. v. 11, and
to Solomon his son, 1 Kings v. 1, 2, &c. yet
afterwards Tyrus remembered not the bro-
therly covenant, Amos i. 9, but rejoiced at
the desolation of Jerusalem, Ezek. xxvi. 2;
banded itself with other enemies against
Israel, Ps. Ixxxiii. S ; and was wasted of
Nebuchadnezzar king of Babel, by God's
judgment, seventy years, Is. xxiii. 15; Ezek.
xxvi. 7. It continued under idols till the
Maccabees' times, and then had still Hercules
for their chief god, 2 Mac. iv. 18, 19. This
one city Tyre is here named instead of other
nations, because it was the chief city of traf-
fic in the world, being an isle in the sea,
whose merchandise and magnificence the
prophet largely describeth, Ezek. xxvii. • her
merchants were princes, her chapmen the
nobles of the world,' Is. xxiii. S; ' she heaped
up silver as dust, and gold as the mire of the
streets,' Zach. ix. 3. Of the subjection here
prophesied which they should yield unto the
church, we may see it fulfilled in the New
Testament, where many that dwelt about
Tyre and Sidon flocked after Christ, Mark
iii. 8 ; and he resorted into their borders,
Mark vii. 24; and by their readiness, he
upbraided the backwardness of the Jews,
Matt. xi. 20, 21; and afterwards in the
apostles' days there was a church of zealous
Christians in that city. Acts xxi. 3 — 5, &c.
See also Ps. Ixxxvii. 4. Earnestly beseech
thy face,] 'Shall instantly pray (or sue)
unto thee' O queen. The original word
naturally signifieth to ' make sick' or 'sorry,'
and being joined with the word face (which
oft is used for anger) it meaneth, to abate the
anger by importunate prayer and by humble
suit to prevail. So after, Ps. cxix. 58.
Rich of the people,] The wealthy among
them, meaning of the Tyrians, which were a
wealthy nation, and generally other people.
See Is. Ix. 1, 3, 5, 11 ; xlix. 23; Rev. xxi.
24, 26; where ' the riches and honour of the
Gentiles are brought to the church.'
Ver. 14. — Glorio:;s within,] Or hon-
ourable imvard, in the heart adorned with
faith, hope, love, &c. or in the inner man, as
Eph. iii. 16. Here the Chald. maketh this
paraphrase ; " Every thing that is praise-
500
PSALMS.
purled works of gold. In embroideries she shall be led along to
the king, virgins after her, lier fellow-friends brouglit in to thee.
'® Tliey shall be led along with joys and gladness, they shall enter
into the king's palace. " Instead of thy fathers shall be thy sons,
thou slialt put them for princes in all the earth. '^ I will make
memory of thy name in every generation and generation, there-
fore peoples shall confess thee for ever and aye.
worthy, fair and to be desired, the wealth of
rountiies and treasuries of kings, which are
I aid up within, shall they offer for oblations
before the king, and gifts unto the priests,
w hose garments are woven with fine gold."
PoRLED WORKS,] Or grouncl closures of
(joldf such as precious stones are set in,
Exod. xxviii. 1], 14. Compare also here-
with, Ezek. xvi. 13.
Ver. 15. — In embroideries,] fFith
broidered (or needle wrought) gawnents.
Hereby is meant the variety of graces, and
embroidery of the Spirit. So Ezek. xvi. 10.
Ver. 17. — Instead of thy fathers,]
Here the Heb. is of the masculine gender:
so these words are spoken to the king.
Though sometimes the masculine is used in
speech of women, as Num. xxvii. 7. So
lahem, 1 Kings xxii. 17; lahen, 2 Chron.
xviii. 16. Shall be thy sons,] Thy chil-
dren shall succeed, meaning either all
Christians^ that by the immortal seed of the
word are begotten to Christ and his church,
he being the father, this the mother of us all,
Is. ix. 6; Gal. iv. 26; or in special, the
apostles may be intended. See Heb. ii. 13.
Shalt put them,] Shall place, co7istitute, or
appoint them for princes : as all Christians
are called ' kings,' Rev. i. 6; v. 10. Or in
special, by ' the fathers,' may be meant the
twelve patriarchs ; by the sons, the twelve
apostles succeeding them as the heavenly
•Jerusalem hath at the twelve gates the names
of the twelve tribes, and in the foundations
of the wall the names of the Lamb's twelve
apostles. Rev. xxi. 12, 14; which apostles
were sent into all the nations of the world,
Matt, xxviii. 19 ; to go and bring forth fruit,
and their fruit to remain, John xv. 16. Like
this is the promise made for Sarah, that
kings of peoples should come of her. Gen.
xvii. 16.
Ver. is. — I will make memory,] /Fill
tnention and 7}ia/ce to be remembered. The
inditer of this psalm speaketh this to Christ,
and of his eternal kingdom and glory. Shall
confess thee,] Shall celebrate, or praise
thee. The Heb. is Jehodu, of it Jehuda
had his name. Gen. xxix. 35, from which
name his blessing was derived; thou ait Ju-
dah, thy brethren (.Todu) shall confess thee.
Gen. xlix. 8. This here is fitly applied
to Christ ' the Lion of the tribe Judah,*
Rev. v. 5. And aye,] Or, and to per-
petuity.
PSALM XLVL
The confidence which the church hath in God. 5. Tlie river that
maketh glad the city of God. 6. His presence and help from enemies.
9. An exhortation to behold his works.
^ To the master of the music, to the sons of Korah, npon Ala-
moth, a song.
Ver. 1. — On Alamoth,] This seemeth
to be some ' musical instrument,' or ' tune,'
1 Chron. xv. 20. We may call it Virginals,
or Virgin tunes, having high and shrill voices
or notes: for Alamoth signifieth also ' Vir-
gins,' Song i. 2. The original word Alam
signifieth ' hid:' whereupon the Gr. trans-
latcth it here, kruphioon, " hidden ones," or
"hid things." And the Chald. after men-
tion of the sons of Korah, addeth, "By their
hand was it spoken in prophecy, at what time
their father was hidden from them, but they
were delivered and said this song." If it be
not referred to the music, it seemeth rather
to intend the hid counsels of God appertain-
ing to his church in Christ.
PSALM XLVI.
507
* God will be to us an liopeful shelter and a strength, a help in
distresses we shall find very great. ^ Therefore we will not fear
though the earth change, and though the mountains be moved into
the heart of the seas. * Though the waters thereof make a noise,
be muddy, though tlie mountains quake for the hauglitiness thereof,
Selah. ^ A river, the streams thereof sliall make glad the city of
God, the holy, the dwelling-places of the Most High. ^ God in the
midst of it, shall not be moved, God will help it at the looking
forth of the morning. ' The nations made a noise, the kingdoms
were moved, he gave his voice, the earth melted. * Jehovah of hosts
is with us, tlie God of Jacob a high refuge for us, Selah. ^ Come
on, behold the works of Jehovah, who putteth wondrous desola-
tions in the earth. " He maketh wars to cease unto the utmost
end of the earth, he breaketh the bow and cutteth the spear, the
chariots he burnetii in fire. " Surcease and know that I am God :
I will be exalted in the nations, I will be exalted in the earth.
Ver. 2. — We shall find,] To wit, an
help: or in distresses that we shall find; as
in Ps. cxvi. 3, ' distress and sorrow I did
find ;' that is, ' did feel,' or ' fall into.' And
thus the Gr. saith here, " in tribulations that
have found us vehemently.'' Or we may
translate it, "he is found," that is, God is
present, at hand; as in Gen. xix. 15; 'thy
daughters which are found,' that is, ' which
are present.' Very great,] Or very mighty,
vehement.
Veb. 3. — Though the earth,] Or xvheii
the earth change, to wit, her place. By
the changing of the earth, and removing of
the mounts, are often meant the alteration of
states and polities, Hag. ii. 22, 23; Rev. vi.
14 ; Jer. li. 25. Heart of the seas,] That
is, the midst, or deepest bottoms of them ; as
the Chald. expoundeth it, " the gulf of the
great sea." The like phrase is in Exod. xv.
8 ; Jonah ii. 3; Prov. xxiii. 34.
Ver. 4. — Be muddy,] Or, cast up mud,
that is, rage or be troubled, as the Gr. trans-
lateth it. "Waters," are "peoples," Rev.
xvii. 15; Jer. xlvii. 2; and their restless
stir is likened to the seas * that cast up mire
aud dirt,' and ' foam out their own shame,'
Is. Ivii. 20; Jude verse 13. For the
HAUGHTINESS,] The proud swelling rage and
surges.
Ver. 5. — A river, the streams there-
of,] Or, There is 'a flood, whose riverets' (or
streams.) In the earthly Jerusalem this may
be meant of the ' river Kidron,' 2 Sam. xv.
23 ; Job xviii. 1 ; and the streams or lesser
rivers of Gihon aud Shiloh, 2 Chron. xxxii.
4, 30; Is. viii. 6. In the heavenly Jerusa-
lem, there is ' a pure river of the water of
life, proceeding out of the throne of God and
of the Lamb,* Rev. xxii. 1 ; Ezek. xlvii. 1,
&c. See also Joel iii. 18; Gen. ii. 10; Ps.
Ixv. 10. But as waters sometimes signify
' peoples,' so here the Chald. paraphraseth,
" people as floods, and the streams of them
shall come and make glad the city of God,
and shall pray in the house of the sanctuary
of the Lord, in the tabernacles of the most
High." The city of God,] That is, Jerti-
salem; called also ' the city of the great
King,' Ps. xlviii. 3; 'the city of Jehovah,'
Is. Ix. 14 ; ' the holy city,' Is. Iii. 1; Matt.
iv. 5. The holy,] Meaning the holy place
Zion, or the sanctuary there. Dwelling
places,] Or habitacles ; see Ps. xliii. 3;
Is. iv. 5.
Ver. 6. — At the looking forth of
THE morning,] That is, as the Gr. explain-
eth it, " very early," when the morning
peereth or showeth the face. The like phrase
is in Exod. xiv. 27 ; Judg. xix. 2G ; and so
of ' the looking forth of the evening,' Geu.
xxiv. G3; Deut. xxiii. 11.
Ver. 7. — Gave his voice,] That is,
spake aloud, or thundered ; see Ps. xviii.
14 ; or, ' gave with his voice:' but the word
with or in, seemeth to be superfluous in the
Heb., as elsewhere, Jer. xii. 8; Ps. Ixviii.
34. So to ' seek in Jehovah,' 2 Chron.
xxxiv. 27 ; is to ' seek Jehovah,' 2 Kings
xxii. 18. The Chald. referreth it to God's
voice on mount Sinai ; " when he gava the
law to his people, the nations were troubled,
the kingdoms trembled." Melted] That is,
was dismayed with fear. So Ps. Ixxv. 4 ; evii.
2(5, Exod. XV. 15; Amos ix. 5, 13 ; Josh,
ii. 9.
Ver. 10. — Chariots,] Or round shields,
as both the Gr. and Chald. paraphrast here
508
PSALMS.
Jehovah of hosts is with us, the God of Jacob, a high refuge for
us, Selah.
taketh it: but elsewhere it is not so found, see Ps. xxxvii. 8. The Cliald. expounds it
but for ivaggons very often. of surceasing from wars.
Ver. 11. — Sdrcease,] Or, leave off:
PSALM XLVIL
The nations are exhorted cheerfully to entertain the kingdom of
Christ.
' To the master of the music, to the sons of Korali, a psalm.
^ All peoples clap ye hands, shout triumphantly to God with
voice of shrilling. ^ For Jehovah is high, fearful, a great king
over all the earth. * He hath subdued peoples under us, and
nations under our feet. ^ He hath chosen for us our inheritance, the
high excellency of Jacob, whom he lovetli, Selah. ^ God is gone
up with triumpli, Jehovah with voice of trumpet. ' Sing psalms to
God, sing psalms ; sing psalms to our King, sing psalms. ® For God
is King of all the earth ; sing an instructing psalm. ^ God reign-
eth over the heathen, God sitteth on tlie throne of his holiness.
" The bounteous princes of the peoples are gathered, the people of
the God of Abraham, for the shields of the earth are God's ; velie-
mently is he exalted.
Ver. 2. — Clap hands,] Or, the palms;
Heb., the palm: a sign of joyful approbation,
used as at other times, so at the coronation of
kings, 2 Kings xi. 12. So after Ps. xcviii.
8. Voice of shrilling,] That is, a shrill
voice and joyful. See the notes on Ps. v.
12:xli. 12.
Ver. 4. — He hath subdued,] fFill sub-
due. So in the next verse, ' He will choose;'
but the time to come is often used for the
time past or continued. And here it seem-
eth to be spoken of the subduing of tlie
Canaanites, and the future subduing of nations
to Christ, by preaching of the gospel; see Ps.
xviii.48; the Chald. here translateth it, "kill."
Ver. 5. — Our inheritance,] The land
of Canaan, Ps. lxxviii.55; and ' that immor-
tal undefiled heritage reserved in heaven for
us,' I Pet. i. 4. High excellency,] Or
glorious highness; meaning the kingdom,
priesthood, temple, &c. (as the Chald. men-
tioneth, "the house of the sanctuary:")
whereby Jacob's posterity excelled, Ezek.
xxiv. 21; Amos vi. 8; viii. 7; Nah, ii. 2;
and all the heavenly promises given to the
church iu Christ.
Ver. 6. — God is gone up,] As when the
ark went up from Kirjath-jearim to Jerusa-
lem, 2 Sam. vi. 15; 1 Chron. xiii. 8; xv.
28 ; when the ark was carried by Solomon
into the temple, 2 Chron. v. when Christ
ascended with triumph into heaven, Luke
xxiv. 51, 52; and with like glory shall he
come again, 1 Thess. iv. 16; Acts i. 9, 11.
The Chald. referreth this going up, to the
" exalting of God's name."
Veb. 7. — An instructing psalw,] Mas-
chil, the title of Ps. xxxii. and many others,
here used in like sense for 'a psalm to give
instruction;' or, as in Ps. xiv. 2; for a
' prudent undeistauding person ;' in this
sense, 'sing psalms every one that is pru-
dent;' or, HS the Gr. explaineth it, "sing
prudently ;" the Chald., " with good under,
standing."
Ver. 9. — Throne of his holiness,] Gr.,
" his holy throne." See Ps. ix. 6; Rev. iv,
2. The Chald. calleth it, " the throne of his
glory."
Ver. 10 The bounteous princes,] Or,
the voluntaries, nobles. A name given *o
the ' liberal and free-hearted,' Is. xxxii.
PSALM XL VII I.
509
8; Exod. XXXV. 21, 29; and to princes or
nobles. Num. xxi. 18; Ps. cxiii. 8 ; cxviii.
8; Job xii. 21. So here the Gr. hath
"princes." Are God's,] Or, to God
(belong) the shields of the earth. He is the
great conqueror and protector of all. Gen. xv.
1. Shields also are magistrates and gover-
nors, that protect the common weal, Hos. iv.
IS; Ps. Ixxxix. 19. So the Gr. here hath,
" the strong men of the earth."
PSALM XLVIIL
God is magnified for the ornaments, privileges, and protection of the
church.
^ A song, a psalm, to the sons of Korali.
^ Great is Jehovah, praised vehemently in the city of our God,
the mountain of his lioliness. ^ Fair in situation, the joy of all
the eartli is mount Zion, in the sides of the north ; it is the city of
the great king. * God in the lofty places thereof, known lie is for
an high refuge. ^ For lo the kings were assembled, they went
together. ^ Themselves saw, so they wondered ; they were sud-
denly troubled, they were frighted away. ' Trembling took hold
on them there ; pain, as of her that travaileth with child. ^ With
an east wind tJiou wilt break asunder the ships of Tarshisli. ^ Even
as we have heard, so have we seen ; in the city of Jehovah of
hosts, in the city of our God ; God will establish it for ever, Selah.
'" We have quietly minded thy mercy, O God, in midst of thy
Ver. 1. — Sons of Korah,] See the
notes on Ps. xlii. 1. Here the Gr.
addeth, " for the second (day) of the week,"
that this psalm was then to be sung in the
temple, as is before noted on Ps. xxi v. 1.
Ver. 2 The mountain,] In the Gr.,
" his holy mountain ;" in Chald., " the
mount of the house of his sanctuary." This
was ' mount Zion,' verse 3, a figure of the
church of Christ, Heb. xii. 22 ; Rev. xiv. 1.
Ver. 3. — Fair in sitc.\tion,] Or, beauti-
ful of coast, or climate; situate in a fair
climate or region. The Chald. expounds it,
" Fair as a bridegroom, the joy of all that
dwell on the earth." The sides of the
north,] The place where the temple was
builded. So Is. xiv. 13. Of the great
King,] That is, of God, who dwelt in this
city, verse 9 ; Zach. viii. 3. Hereupon
Christ said, ' Swear not by Jerusalem, for it
is the city of the great king,' Matt. v. 35.
Ver. 4. — Lofty palaces,] Or high
bowers, or steeples. So verse 14, and Ps.
cxxii. 7.
Ver. 5. — The kings,] We may refer
this either to the kings of Moab and Ammon
in the days of Jehosaphat, 2 Chron, xx. or
lo Senacherib and his captains in the days of
Hezekiah, 2 Kings xviii. 19; or to the
Philestian princes, 2 Sam. v. Were
assembled,] Or, carne together, to wit, by
agreement at an appointed time and place;
so the original word importeth.
Ver. 7. — That travaileth with child,]
Or, that bringeth forth. And this pain is
great, and sudden, and inevitable. See Mic.
iv. 9; 1 Thess. v. 3.
Ver. 8. — An east-wind,] Which is
strong and boisterous ; also dry and parching.
Is. xxvii. 8 ; Jer. xviii. 17 ; Exod. xiv. 21;
X. 13; Gen. xii. 7 ; Ezek. xix. 12 ; Jonah
iv. 8. Hereupon the Gr. translateth it,
"violent wind;" and the Chald., "a strong
east-wind as a fire from before the Lord."
Of Tarshish,] Or, of the ocean sea.
Tarshish was the name of the son of Javan,
the son of Japheth, the son of Noah, Gen.
X. 4; of whom Tarsus (mentioned in Acts
xxi. 34,) the chief city of Cilicia in Syria
had the name. From thence they went by
shipping into far countries, Africa, India,
Ophir, &c. 1 Kings xxii. 48 ; x. 22. Here-
upon that sea was called Tarshish ; and gene-
rally the name is applied to every ocean, or
main sea.
Ver. 10. — Wk have quibtly minded,]
)10
PSALMS.
palace. " As thy name, O God, so thy praise is unto the ends of
the earth ; thy right hand is full of justice. '^ Let mount Sion rejoice,
let the daughters of Judah be glad, because of thy judgments.
" Compass ye Zion, and go round about it ; tell the towers there-
of. " Set your heart on the fort thereof, distinctly view the lofty
palaces thereof, that ye may tell to the generation after. '^ That
this God is our God, ever and aye ; he will guide us until death.
Or, in silence thought upon, and conse-
quently, wailed/or.
Ver. 12. — Daughter of Jddah,] The
lesser cities of that tribe, which were as
daughters to the mother city Jerusalem, as
the lesser cities of the Ammonites were
daughters to Rabbah, Jer. xlix. 3. So
' Ekrou with her daughters,' Josh. xv. 45 ;
and many the like. So Ps. xcvii. 8.
Ver. 13. — Tell the towers,] Nu7nler,
count them. These things seem to intend
not only a taking notice, but also a care and
fortification of Jerusalem against all ene-
mies. See Is. xxxiii. 18.
Vee. 14 — Set your heart,] Mind
earnestly, set your affections on, as Ps. Ixii.
11. The fort,] Or strong frontier,
skonce, rampart, made for strength and
safeguard of the city, 1 Kings xxi. 23 ; 2
Sam. XX. 15. So Ps. cxxii. 7. TheChald.
understands it of the strength of people, the
multitude. Distinctly view,] Or lift up.
meaning the eyes to behold, or rear up the
banks or buildings. The Heb. Pasgu is
here only used ; of it is Pisgah, the name of
an hill or mount, Num. xxi. 20 ; xxiii. 14 ;
Deut. iii. 17; xxxiv. 1. Tne Gr. transla-
teth here, "distinguish" or "distribute,"
following the Chald. Passeg, which is to
" distribute or divide."
Ver. 15. — Ever and aye.] Ever and yet,
to eternity and peipetuity. Will guide us,]
Or lead us, to wit, as a flock of sheep, Ps.
Ixxviii. 52, 72, therefore the Gr. turneth it,
poima7iei, he " will feed," or rule as a
shepherd. A like phrase is also used in
speech of defence from enemies, 2 Chrori.
xxxii. 22. Until death,] In Gr., " for
ever." The Chald. paraphraseth thus, "For
this God is our God, his divine Majesty is
within it, and his dwelling is in the heavens
for ever and ever ; he will lead us in the days
of our youth."
PSALM XLIX.
All are exhorted to hear Christ's ivisdom and parahles. 7. To build
the faith of resurrection from the dead, not on worldly power, hut on
God. 17. Tf^orldly prosperity is not to he admired, for man without
understanding perisheth like the heast.
' To the master of the music, to the sons of Korah, a psalm,
^ Hear ye this, all peoples; hearken, all ye inhabitants of the
transitory world. ^ Both sons of base man, and sons of noble man,
together ricli and poor. * My mouth shall speak wisdom ; and the
Ver. ?. — The transitory world.] Ste
Ps. xvii. 14.
Ver. 3. — Base man,] In Heb. Adam,
who was so called of " Adamah the earth,"
whereupon this title is given " to the baser
sort of people." The Gr. translateth it here
"earth-bom." So the apostle saith, 'the
first man of the earth, earthly,' 1 Cor. xv.
47. Noble .man,] In Heb. Ish, which is
the name of man in respect of "heat, valour,
nobleness and dignity," whereby man is,
"and excelleth;" and in opposition to the
former word Adam, it meaneth " the great
or nobler sort of people." The Chald. para-
phraseth thus, " Both sons of Adam the first,
and sons of Jacob, together righteous and
sinner."
Ver. 4. — Wisdom,] That is, excellent,
and manifold wisdom; so after, prudence,
for very excellent prudence, and of sundry
PSALM XLIX.
511
meditations of my heart, prudence. * I will incline mine ear to a
parable, I will open with harp mine hidden matter. ^ Why should
I fear in the days of evil, when the iniquity of my footsteps shall
compass me ? ' They that trust in their wealthy power, and glory
in the multitude of their riches. ^ A man shall not redeeming
redeem his brother, shall not give to God his ransom. ' So pre-
cious shall be tlie redemption of their soul, and it shall cease for
ever. " That he may live yet to continual aye, may not see the pit
of corruption. " For lie seeth the wise do die, together the uncon-
stant fool and brutish do perish, and leave to others their wealthy
power. '^ Their inward thought is, that their liouses shall be for
ever, their dwelling-/?/aces to generation and generation ; they pro-
sorts. So Solomon calleth the chief and most
excellent wisdom, ' wisdoms,' Prov. i. 20 ;
ix. 1.
Ver. 5. — A PARABLE,] Or a proverb,
ill Heb. Mashal, which denoteth • rule,
superiority, or excellency,' because such
speeches prevail much in the minds of men,
and are in esteem. The New Testament in
Gr. translateth it, " a parable," Matt. xiii.
35; from Ps. Ixxviii. 2; of the Lat., we
name it a "proverb:" in old English or
Saxon, it was called a " big-spel." Some-
times it is used in the evil part, for ' a by-
word,' Ps, xliv. 13; Ixix. 12. Mine hid-
den MATTER,] My dark question, or grave
doctrme, my riddle. The Heb. Chidah,
riddle, hath the name of sharpness, as pro-
ceeding from a sharp wit, and needing the
like to expound it. See Judg. xiv. 12, 18;
Num. xii. 8; 1 Kings x. 1; Prov. i. C. The
Holy Spirit expresseth it in Gr. by " hidden
things," Matt. xiii. 35; from Ps. Ixxviii. 2.
Ver. 6. — Why should I fear,] This is
the hidden doctrine or riddle, which the pro-
phet propoundeth as in his own name, and
therefore also called ' a parable.' By ' fear,'
he meaneth * dismay,' or ' discouragement.'
See verse 17. The iniquity,] That is,
punishment or death, which is the wages of
sin; see Ps. xxxi. 1 1 ; and by foot-steps or
foot-soles, he meaneth his ' ways ' or 'works.'
Or, he may call death the punishment of his
heels or feet, because the serpent bruiseth
Christ and his people but in the ' heel,' Gen.
iii. 15; the sting of death being done away,
and it made a passage into life and glory, 1
Cor. XV. 65, 57.
Ver. 7. — Their wealthy power,]
Their riches ; which are thus called, because
they are gotten ' by power given of God,'
Deut. viii. 18 ; with labour and industry ;
and to the rich, their goods are ' their strong
city,' Prov. x. 15; therefore here they are
said to ' trust in them,' contrary to 1 Tim.
vi. 17; Job xxxi. 24 ; Mark x. 24. Glory,]
Or praise themselves, vaunt, contrary to
Jer. ix. 23.
Ver. S. — Not redeeming redeem,]
That is, shall in no u-ise, or not at all
redeem. The Chald. expoundeth it, "a
wicked man cannot redeeming redeem his
captived brother."
Ver. 9. — So precious shall be,] Or,
And dear {costly) is: and consequently rare
and hard to obtain, as Dan. ii. U; 1 Sam.
iii. 1. Of their soul,] That is, of their
life. So Exod. xxi. 30. Cease for ever,]
That is, it shall never be accomplished. So
ceasing is used for ' the not doing of a thing,'
Deut. xxiii. 22; Zach. xi. 12
Ver. 10. — That he may live,] This is
referred to the end of the 8th verse, ' not
give his ransom, and so live.* And is here
for That; see Ps. xliii. 4. The Chald.
expoundeth "live," to be the " life eternal;"
and "the pit," to be "the judgment of
Gehenna (or hell.)"
Ver. 11. — The wise,] The Chald. saith,
" For he shall see wicked wise men that die
the second death, and are adjudged to
Gehenna." Unconstant fool and brut-
ish,] These two names are olten joined
together, as Ps. xcii. 7 ; xciv. 8 ; the one noting
'fickleness and mutability,' called Cesil,
which is both the name of a fool, and of a
star that causeth change of weather and tem-
pests: whereupon Solomon speaketh of the
restlessness of this kind of 'lolly,' Eccl. vii.
27 ; and of the ' tumultuousness and light
behaviour of such fools,' as having their eyes
wandering ' unto the ends of the earth,'
Prov. ix. 13; xvii. 24; the other, noting
' want of discretion, as brute beasts led with
sensuality, and carried with ardent furious
aflections,' 2 Pet. ii. 12 ; Jude x. See Ps.
Ixxiii. 22.
Ver. 12. — Their inward thought,] Or,
their meaning, purpose. This word sigtii-
512
P SA L M S.
claim their names on lands. '^ But man in honour doth not lodge
a night ; he is likened to beasts tliat are silenced. '* This their way
is inconstant folly to them, and their posterity like well of their
mouth, Selah. '^ As sheep they are put in liell, death shall feed
tliem, and righteous men shall have rule over them at the morning.
fietli ' the nearest and most secret thought or
purpose, of the heart.' See Ps. v. 10; Iv. 5;
Ixiv. 7. Their houses for ever,] To wit,
shall continue: by houses, meaning their
children or posterity, as Ps. cxv. 12: which
they that want, are said ' to be barren of
house,' Ps. cxiii. 9. They proclaimed
THEIR NAMES ON LANDS,] Or, they Call lands,
(their lands, as Gr. explaineth it,) " by their
own names." As the land of Canaan, of
Mitsraim, (tliat is, Egypt) of Ashur, &c.
So Absalom called his pillar by 'his own
name,' 2 Sam. xviii. 18. Cain, his city by
' his son's name,' Gen. iv. 17; thus thinking
to make their memory everlasting. Or,
they proclaim their names (seeking to be
famous) throughout the lands or countries.
The Chald. expoundeth it, '• they were proud,
and got themselves an evil name on earth."
Ver. 13. — But man,] Or And Jdam:
and this may be minded both for the first
man Adam, who continued not in his dig-
nity, and so for all his children: as the Chald.
saith, "And the son of man a sinner, abideth
not in honour." In honour,] Being in hon-
our, dignity, or estimation. Not lodge a
NIGHT,] Or, not continue. The word,
though it properly signifieth a ' night's lodg-
ing,' or abiding,' Gen. xxviii. 11; Exod.
xxiii. 18, yet is used also for longer con-
tinuance, Ps. xxv. 13; Iv. 8; Zach. v. 4.
The Gr. translateth, •' understandeth not,"
as the Heb. also in verse 21. Are silenc-
ed,] That is, are cut off, die, or perish :
the Gr. translateth, "are like unto them."
The Heb. word signifieth ' silence' or ' still-
ness,'not only in speech, but in motion: as, the
sun was still, or silent, when 'it moved not,'
Josh. X. 12, 13; and people destroyed, are
said to be ' silenced,' Is. xv. 1; and ' the
grave or death is called ' silence,' Ps. cxv.
17; and things without life are in the Heb.
phrase, "dumb," or silent," Hab. ii. 19;
Exod. XV. 16.
Ver. 14. — Unconstant folly to them,
That is, is their folly: or a constant hope to
them, that is, is their confidence. The ori-
ginal word hath contrary significations:
' unconstant folly,' Eccl. vii. 27; and ' con-
stant hope,' Ps. Ixxviii. 7; Job xxxi. 24;
both ways it may here be taken: 'confident
hope,' iu their own conceit, but indeed folly.
The Gr. turneth it " a scandal (or stumbling-
biock. )" To THEM AND TO THEIR POSTER-
ITY,] Oi-, yet those after them, their succes-
sors. Their mouth,] That is, their tvords,
doctrine, counsel, precepts. The mouth is
figuratively used for whatsoever cometh out of
the same; as words, or commandment, 1
Sam. xii. 15; Job xxxix. 30; Num. ix. 20;
Deut. i. 26; Matt, xviii. 16; Luke xix. 22.
The Chald. here differeth much, saying,
"This their way occasioneth folly to them,
and in their end with their mouth they shall
manifest their sons to the world that is to
come."
Ver. 15. — They are put,] Or laid: or,
they put, that is, men put them. An Heb.
phrase, as Luke xii. 20, " they shall fetch
away thy soul," that is, " it shall be fetched
away." The like is often used, Ps. cv. 28 ;
cxli. 6. The Heb. text itself sometimes
explaineth this; as, 'they had anointed
David,' 2 Sam. v. 17, that is, * David was
anointed,' 1 Chron. xiv. 8. Howbeit the
Chald. taketh actively, saying, " Like sheep
they put the just to death and kill them, and
crush the saints," &c. In hell,] Into a
ditch: to the lowest grave or state of death,
called Sheol. See the notes on Ps. xvi. 10.
Death shall feed them,] As a shepherd
shall feed and rule them, as Ps. Ixxviii . 72; or
' death shall feed on them to devour them,'
as Jer. 1. 19. At the morning,] The last
day of judgment, for then all that sleep in
the dust of the earth shall awake and rise,
and the new day of eternal life shall begin.
Their form.] Their figure, shape, or image,
with all their beauty and proportion: or
their rock, that is, their strength, or, (as the
Gr. saith,) " their help," that wherein they
trust: in Chald., "their body." The Heb.
Tsur is usually " a rock;" here it seemeth to
be all one with Tsurah, a "form" or
" figure:" and this is confirmed by the writ-
ing, for though by the vowels and reading it
is Tsiir, yet by the letters it is Tsir, which is
•an image,' Is. xlv. 16. And Tsuratn, is
for Tsuratham, as tebimam, is for tebuna-
tham, in Hos. xiii. 2. Wear away in
hell,] Or, ivax old in the grave; under-
standing the word in, which is expressed in
the Gr.: or without it thus, "Hell (the
grave) shall wear away (shall consume) theii
form." The Heb. leballoth, being indefi-
nite, " to wear out with age," is here of like
signification as that which went before, "shall
have rule." The like Hebraism is in Jer.
PSALM XLIX.
513
and their form wear away in hell, from his dwelling-p/«ce. *® But God
will redeem my soul from the hand of hell, for he will receive me,
Selah. " Fear thou not when a man shall grow rich, v.^lien tlie
glory of his house sliall be multiplied. ^® For he shall not when he
die take anything, his glory shall not descend after him. " Though
in his life lie blesseth his soul, and they will confess thee, when
thou doest good to tliyself. ^^ It shall come unto the generation of
liis fathers, unto continual aye, they shall not see the light. ^^ Man
in honour, and imderstandeth not, he is likened to beasts that are
silenced.
xiv. 5; Zach. xii. 10; Hi. 4. See also Ps.
Ixv. 11; Ivi. 14; and by this their affliction
in hell is meant, as that which one prophet
calleth ' wearing out (or wasting,)' 1 Chron.
xvii. 9; another calleth' afflicting,' ISam. vii.
10. From his dwelling-place,] That is,
every of them, coming from (or being thrust
out of) his dwelling, or home: as the Gr.
saith, "they are tlirust from their glory."
It may also be Englished, ' for his dwelling-
place;' and so the Chald. understood it, say-
ing, " Therefore their bodies shall wax old in
Gehenna, because they stretched out their
hand, and destroyed the dwelling-place of the
house of his divine Majesty.
Ver. 16 From the hand of hell,]
That is, from the power of the grave, death,
and datnnation. So of all the faithful he
saith, ' I will redeem them from the hand of
hell,' Hos. xiii. 14; but 'so can no man
redeem himself,' Ps. Ixxxix. 49. Hand is
put ' for power,' as Ps. xxii. 21. And this
is meant ' of the resurrection and redemption
of body and soul from damnation by Christ.'
For he will receive me,] Or, when he
shall receive, or take vie: meaning, ' up into
heaven, where God himself is,' 1 Thess. iv.
14; John xiv. 3. This manner of speech is
used in Gen. v. 24. ' Enoch «as no more,
for God rei^eived him.' The Chald. explaineth
this verse thus, " But God will redeem my
soul from Gehenna, for he will teach me his
law, and will lead me to his portion iu the
world to come."
Ver. 17. — Fear thoo not,] That is, be
not dismayed, or overcome loith fear. The
Heb. phrase usually when it counselleth or
prayeth against a thing, meaneth the height
and full measure of it. So ' fear not,' Gen.
1. 19; and 'grieve not,' Gen. xiv. 5; that is,
' be not overcome with grief.' So, ' lead us
not into temptation,' Matt. vi. 13; that is,
' let us not be overcome with temptation,' 1
Cor. X. 13. Therefore that which one
evangelist writeth, ' Fear not,' Matt, xxviii.
S, another writeth, ' be not astonished,'
Mark xvi. 6, noting ' the excess of fear.'
Vol. n. 3
Ver. 18. — Take any thing,] Heb.
" take of all ;" that is, ought of all that he
hath. ' For we brought nothing into the
world, and it is certain that we can carry
nothing out,' 1 Tim. vi. 7; Job i. 21
Ver. 19. — Though in his life,] That is,
while he liveth. So Ps. Ixiii. 5; civ. 33;
cxlvi. 2. He blesseth his socl,] That is,
himself: as it is written, ' Soul, thou hast
much goods laid up for many years, live at
ease, eat, drink, and take ' thy pastime,'
Luke xii. 19. Will confess thee,] fVill
commend, laud, and celebrate thee. Doest
good to thyself,] That is, viakest much
of, cherishest, pamperest thyself. So ' good '
is used for ' worldly pleasure and emolu-
ments,' Ps. iv. 7.
Ver. 20. — It shall come,] To wit, the
soul, forespoken of, or the person: or, 'Thou
shalt come.' To the generation of his
fathers,] That is, to his wicked predeces-
sors that are dead and gone; as the godly also
at their death ' are gathered to their fathers
and people,' Judg. ii. 10; Deut. xxxii. 50.
Or, ' to the habitation of his fathers, their
house or lodge;' foi- so Dor is used for an
'habitation, Is. xxxviii. 12. The Chald.
applieth this first branch to the just, the lat-
ter to the wicked. " The memory of the
just shall come to the generation of the
fathers, but the wicked for ever and ever shall
not see the light." To continual aye
they shall not see,] Or, which for ever
shall not see the light, to wit, the light of
the living here on earth, as Ps. Ivi. 14; Job
xxxiii. 28, 30; nor the light of joy in the
world to come, being cast out into ' the utter
darkness,' Matt. viii. 12.
Ver. 21 Understandeth not,] Or,
discerneth not, wanting prudence. A repe-
tition of the 13th verse with a little change of
jalin, lodgeth, into jabin, understandeth ;
which the Chald. openeth thus; " A man, a
sinner, when he is in honour, and understand-
eth not; when his honour is taken away, he
is like a beast and brought to nothing."
514
PSALMS.
PSALM L.
1 . The majesty of Godin the church. 5. His order to gather saints.
7. The pleasure of God is not iti legal sacrifices ; 1 3. hut in sincerity of
obedience. 16. The micTced are shut out from God's covenant. 21.
They abuse God's patie7ice to their destrtiction, 23. but the godly shall
see his salvation.
' A Psalm of Asaph.
'^ The God of gods, Jehovah speaketh and calleth the earth, from
the rising up of the sun, unto the going down thereof. Out of
Zion, the whole perfection of beauty, God shineth clearly. ^ Our
God come and not keep silence, a fire shall eat before him, and
round about liim shall a storm be moved veliemently. * He will
call to the heavens from above, and to the earth to judge his peo-
ple. * Gather ye to me my gracious saints, tliat have stricken my
covenant with sacrifice. ^ And the heavens shall openly shew his
justice, for God he ^■s judge, Selali. ^ Hear, O my people, and I
Ver. 1. — A PSALM OF Asaph,] That is,
made by him, as the Chald, saith, " an hymn
by the hand of Asaph," or "to Asaph," that is,
committed unto him to sing. For Asaph was
a seer or prophet, which made psalms as did
David, 2 Chron. xxix. 30. Also he and his
sons were singers ill Israel, 1 Chron. xxv. 2.
The God of gods,] That is, God of all angels,
judges and rulers of the world: or, as the
Chald. saith, " the mighty (God) the God of
Jehovah.'' Three titles of God here used
together, JEl, ^lohiw, Jehovah. So in Jos.
xxli. 22. The going down,] That is, the
west, where the sun setteth, or (after the
Heb. phrase) goeth in, as at the rising, it is
said to go out, or come forth, Gen. xix. 23.
Ver. 2. — Out of Zion,] The state of the
church under the gospel, Heb. xii. 18, 22 ;
Ps. ii. G ; therefore in this Psalm, the legal
sacrifices appointed at mount Sinai, are
reproved, and the worship of God in spirit
and truth commended. The whole per-
fection,] Or the universality of beauty, that
is, which is holy and perfectly beautiful. See
the like praise of Zion, Ps. xlviii. 3; Lam.
ii. 15. Shineth clearly,] As the sun
shineth in his strength, that is, appeareth in
glorious majesty. This also is a sign of
favour. Job x. 3; Ps. Ixxx. 2. So 'God
shiued from mount Paran,' Deut. xxxiii. 3.
Ver. 3. — Our God is come,] A prayer
to hasten his coming, as in Rev. xxii. 20; or
as the former, 'our God will come.' So the
Chald. paraphraseth, "the just shall say. In
the day of the great judgment, our God will
come, and not be silent, to execute the ven-
geance of his people." Fire shall eat,]
That is, consume, devour. So God is called
an ' eating fire,' Deut. iv. 24, that is, as the
apostle expoundeth it, a ' consuming fire,'
Heb. xii. 29, and the sight of his glory on
mount Sinai, was like ' eating (consuming)
fire,' Exod. xxiv. 17; and ' fire out of his
mouth eateth,' Ps. xviii. 9. A storm be
MOVED,] A tempest raised; which maketh
fire the more fierce and forcible. And these
things signify Christ's judgments against
hypocritical carnal worshippers: see Mai. iii.
1—3; Mat. iii. 12.
Ver. 4. — Call to the heavens, &c.,]
That heaven, and earth may bear record ; as
in Deut. xxxi. 28; xxxii. 1. The Chald.
expoundeth it, " he will call the high angels-
from above, and the just of the earth from
beneath."
Ver. 5.' — Have stricken my covenant,]
Or, have cut, that is, made covenant with me
with sacrifice. For at holy covenants the
sacrifices were cut asunder, and they went
between the parts, Gen.xv, 10, J3, 18; Jer.
xxxiv. 18. See Ps. xxv. 10. See also a
covenant between God and his peo(>le with
sacrifice, Exod. xxiv. 4 — 8. The Chald.
openeth it thus: " which have stricken the
covenant, and confirmed the law, and been
busied in prayer, which is like to sacrifices.
Ver. C. — And the heavens,] Hereby
may be meant the heavenly angels, as in Job
XV. 15, and so the Chald. translateth, "high
angels," or the meteors in the air, thunder,
lightning, &c., Exod. xix. 16, 18. See also
Ps. xcvii.6; Ixxxix. 6. He is judge,] Him-
self ill his own person, and not by his servants
only as aforetime, Heb. i. 1, 2; 2 Tim. iv. J.
PSALM L.
515
will speak, O Israel, and I will testify to thee ; I am God thy God.
^ I will not reprove thee for thy sacrifices, for thy bnrnt-offerings
are before me continually. ^ I will not take a bullock out of thine
house ; goat-bucks out of thy folds. " For every wild beast of
the wood is mine ; the beasts that he on a thousand mountains.
*' I know all the fowl of the mountains, and the store of beasts of
the field is with me. '"^ If I were liungry I would not tell it thee, for
mine is the world, and the plenty thereof. '^ Will I eat the flesh
of mighty hulls and drink the blood of goat-bucks ? " Sacrifice thou
to God a confession, and pay thy vows to the most higli. '^ And
call on me in day of distress, I will release thee, and thou shalt
glorify me. '^ But to the wicked saith God, What hast tliou to do
to tell my statutes, and that thou shouldest take up my covenant
on thy mouth. " And thou hatest nurture, and castest my words
beliind thee. '* If thou seest a thief, then thou runnest with him,
and thy part is with the adulterers. ^^ Tliy mouth thou sendest out
in evil, and thy tongue joineth together deceit. ^" Thou sittest,
thou speakest against thy brother, against thy mother's son thou
gavest ill report. ^' These things thou hast done, and I kept
Ver. 7. — Testify to thee,] That is, give
thee contestations, admonitions, charges, &c.,
to cause the more obedience, as Neh. ix. 29;
2 Kings xvii. 15; Exod. xix. 21, 23; or,
ttstify against thee, (as this phrase sometimes
signifieth, Deut. iv. 2G; xxxi. 28,) tliat is,
convince thee of disobedience. Both these
are done in this Ps.j verses, 14^ 16, 18,
]9, &c.
Ver. 8. — For thy sacrifices,] So else-
wheie he saith, ' I spake not to your fathers,
&c., concerning sacrifices,' Jer. vii. 22.
Are before me,] So tlie Gr. explaineth it,
and so Israel used to weary God with out-
ward offering?. Is. i. 11, 14; Mic. vi. 6, 7;
Amos iv. 4, 5.
Ver. 9. — Goat-bucks,] 'Y\i&he- goats', such
with bullocks, were principal in the sacrifices.
Num. vii. 17,23, &c.; Ps. Ixvi. 15.
Ver. 11. — Store of beasts,] All sorts of
beasts that range about. So Ps. Ixxx. 14.
Ver. 12. — If I were hungry,] This the
Chald. expoundeth, " If the time come of the
continual sacrifice, I will not tell thee." So
it may be a prophecy of Christ's abolishing the
daily sacrifice, as in Dan. ix. 27.
Ver. 14.— A confession,] A thank-offer-
ing. There was an oblation in the law thus
called. Lev. vii. 12, 15, mentioned also in
Ps. cxvi. 17; cvii. 22-, which the apostle
openeth, exhorting to ofler ' the sacrifice of
praise continually to God, that is, the fruitof
the lips, confessing to his name,' Heb. xiii.
15. See also Ps. xcv. 2. The Chald. saith,
" Subdue evil concupiscence, and it shall be
counted before the Lord as a sacrifice of con-
fession. Vows TO THE MOST HiGH,] That
is, to God, Gen. xiv. 18; so lie that in Luke
vi. 35, is « the most High," in Mat. v. 45, is
'our Father which is in heaven.' To him
vows were made with prayers, Gen. xxviii.
20; Ps. Ixi. 6; and paid with thanksgiving,
Ps. Ixv. 2; and Ixvi. 13, 14; and bylaw
their payment was required, Deut. xxiii. 23;
Eccl. V. 5; Ps. Ixxvi. 12 ; and there were
sacrifices for vows. Lev. vii. 16. But the
Chald. referrelh this here to the vow which
they made at ' mount Sinai, to confirm the
commandments,' (Exod. xix.)
Ver. 16. — What hast thou to do,]
The Heb. phrase is " what to thee ?" The
Gr., " therefore dost thou ?"
Ver. 17 — Nurture,] Or, restraint, chas-
tisement; which is 'the way of life,' Prov.
vi. 23; xii. 1. The Chald. addeth, 'nurture
of wise men.' Behind thee,] Or, after thee.
See a like speech, Neh. ix. 26.
Ver. 18. — Then thou,] Heb. and thou
rurmest, or readily consentest, takest plea-
sure, .^nd may be omitted in cur English ;
it serveth to increase the readiness and ear-
nestness of the affections. ' He that partaketh
with a thief hateth his soul,' Prov. xxix. 24,
Ver. 19. — Thou sendest out,] That is,
usest and appliest. Thy tongue joineth,]
Or, with thy tongue thou joinest, framest,
compactest.
Ver. 20. — ^III report,] Or, infamy, offen-
sive scandalous speech ; (as the Gr. turneth
it, ' scandal,") a word not found but in this
place.
Ver. 21. — I was surely,] Heb. I being,
516
PSALMS.
silence, thou didst think that I was surely like thee ; 1 will reprove
thee and set in order to thine eyes. ^^ O now consider this ye that
forget God, lest I tear, and there be no rescuer. ^^ He that sacrificetli
confession, honoureth me, and he that disposeth his way, I will
cause liim to see the salvation of God.
had been, or was. Set in order,] To wit,
thy faults; as the Gr. explaineth it, " I will
set thy sins before thy face." The Chald.giv.
eth this paraphrase, " Thou thoughtest to be
for ever ; thou saidst in thy heart, I shall be
like God : but I in powerful wrath will take
vengeance on thee, I will rebuke thee in this
world, and order the judgment of Gehenna in
the world to come, before thee.
Veb. 22. — No RESCDER,] Or, wo deliverer.
A similitude taken from lions, which catch
and tear their prey, from whose jaws none can
rescue. See the like in Hos. v. 1 4.
Veb. 23. — He that sacrificeth con-
fession J That is, which giveth confession,
or thanks, as a sacrifice ; the Gr. translateth
"the saoifice of praise shall glorify me ,''''the
Chald. " He that slayeth evil concupiscence,
and subdueth it, it shall be counted to him as a
sacrifice of confession." Disposeth his way,]
Composeth and ordereth it according to these
directions : or, he that putteth this way be-
fore him. To SEE the salvation,] That
is, to enjoy it; or, I will show it him. In
Heb. tlie word in redoundeth. See Ps. xxvii.
4. So Ps. xci. 16 ; Ixxxv. 8.
PSALM LL
1 . David pray eth for remission of sins, whereof he maJceth a deep con-
fession. 8. lie pray eth for sanctification. 18. God delighteth not in
sacrifice^ hut in a broken spirit. 20. A prayer for tlie Church.
' To the master of the music, a Psalm of David. ^ Wlien Nathan
tlie propliet came unto him after lie had gone in unto Bathsheba.
- Be gracious to me, O God, according to thy kind mercy,
according to the multitude of tliy tender mercies wipe away my
trespasses. * Much wash me from my iniquity, and cleanse me from
my sins. ^ For I know my trespasses, and my sin is before me
Ver. 2. — He had gone in,] To wit, into
the chamber, as Judg. xv. 1, that is, had lien
with, as the phrase importeth, Gen. vi.
4, and is expressed, 2 Sam. xi. 4. Bath-
sheba,] The daughter of Eliam, 2 Sam. xi.
3, called also Bathshua, daughter of Ammiel,
1 Chron. iil. 5. She was wife to captain
Urijah the Hittite, and while her husband
was at the leaguer of Rahbab, David lay with
her; and she being with child, he first sought
to cover his fault by sending for Urijah home,
that he might be esteemed the father; which
not succeeding, he sent liim back with private
letters to Joab the general to procure his
death. Which being done, David married
his wife Bathsheba, so thinking to cover his
sin. But God was displeased, and sent Na-
than to reprove David ; whereupon he re-
pented and niadu this Psalm, for an example
unto, and comfort of sinners. See the his-
tory at large, 2 Sam xi. and xii.
Ver. 4. — Much wash me,] Or, multiply
loash me, that is, thoroughly wash me again
and again. He applieth the washings used
in the law, (Lev. xi. 25, 32 ; Exod. xix.
10; Num. xix. 19.) to the spiritual washing
from sin in the blood of Christ, Rev. vii. 14;
John i. 7. So after in ver. 9, and Jer. iv. 14.
The Heb. hereb (or harbeh) multiply, is used
for much, as 2 Kings x. 18, where it is
opposed to little. And that which in one
place is written harbeh, multiply ; in another
is la-rob, and rabbah, much as 1 Kings x.
10, with 2 Chron. ix. 9, 2 Sam. viii. 8, wiih
1 Chron. xviii. 8.
Ver. 6. — I know,] Or, acknowledge. Sj
Is. lix. 12 ; Jor. iii. 13.
Ver. 6. — Against thee,] Or, unto thee
PSALM LI.
517
continually. ® Against thee, against thee only have I s'nned, and
liave done that which is evil in thine eyes, that thou mayest be just
Avhen thou speakest, mayest be pure when thou judgest, ' Lo in
iniquity was I painfully brought forth, and in sin my mother con-
ceived me. ® Lo the truth thou delightest in the inward parts, and
in the secret thou hast made me know wisdom. 9 Thou wilt purge
me from sin witli liyssop, and I shall be clean, wilt wash me and I
shall be whiter than snow. ^° Thou wilt make me to hear joy and
gladness, the bones that thou hast crushed, shall be gladsome.
'' Hide thy face from my sins, and wipe away all my iniquities.
only. This is either because he concealed
his sins from men, but could not from God,
2 Sam. xii. 12: or, that only God could
remit the punishment of his sin, Is. xliii. 25.
So Ps. xli. 5. I HAVE SINNED,] And so am
deprived of the glory of God, as Rom. iii.
23. That which is evil, &c.] Which dis-
pleaseth thee. This hath reference to 2 Sam.
xi. 9 ; xi. 27. That thou mayest be just,]
That is, * thou hast suffered me to fall
into sin, that thou mayest be just (or justi-
fied) in whatsoever thou hast spoken for the
salvation of thy servant, or punishment of my
sin,' 2 Sam. xii. 10. For the injustice of
man commendeth the justice of God, Rom.
iii. 4, 5, or it may have reference to the for-
mer words, ' I know (and acknowledge) my
sin, thiit thou mayest be just.' When thou
SPEAKEST,] Or, in thy speaking, that is, in thy
words, as Rom. iii. 4, so after, in 'in thy
judging.' Mayest be pure,] Or, clear, sin-
cere, unreprovable, and consequently mayest
win the victory in judgment : whereupon the
apostle (according to the Gr. version,) saith,
" mayest overcome," Rom. iii. 4. The Heb.
zacah also in the Syriac tongue, is used for
" overcoming."
Ver.7. — In iniquity,] The perversenessor
viciosity of nature, commonly called original,
and by the apostle, ' inhabiting sin,' Rom.
vii. 17, whereby all men are carnal, sold
under sin, John iii. C ; Rom. vii, 14. The
Chald. calleth it, " the sin of evil concu-
piscence." This David maketh the foun-
tain of all his actual sins. Painfully
BROUGHT forth,] Bom with sorrow. The
Heb. signifieth, " the painful travail of child-
birth," Is. xxvi. 17, 18; li. 2; Ps. xxix. 9.
Conceived,] Or, was warm in heat, as Gen.
XXX. 38, 39, 41.
Ver. 8. — The inward parts,] Or, the
covered parts, ' the heart roots where wisdom
is seated of God,' Job xxxviii. 36, named in
Heb. of 'covering,' 'plaistering,' or 'par-
getting.' The secret,] Or, the dosed place
which being referred to the person, meaneth
the heart, which God reneweth, Ezek. xxxvi.
20, and wherein ' he writeth his laws,' Heb.
viii. 10. And thus the Chald. expoundeth
it, " the close place of the heart," which the
apostle calleth the ' hidden man of the heart,'
1 Pet. iii. 4, or if it be referred to the thing,
it meaneth the ' secrets of wisdom,' Job xi.
6; 'the wisdom of God in a mystery,' the
hidden wisdom manifested by the gospel, 1
Cor. ii.7. And thus the Gr. applieth it, " say-
ing, " the nnmanifest and hidden things of
wisdom then hast manifested to me." Hast
MADE,] Or, zvilt make me know, thus he
riseth by faith out of his sin, being taught
wisdom of God.
Ver. 9. — Thou wilt purge mefrom sin,]
Or prayerwise, ' purge thou me from sin,'
or make me sinless, expiate or purify my sins.
Prayers are often made in this manner, as
with assurance that they shall be performed.
See the note on Ps. xvii. 8. Eizop,] Or,
hyssop, of the Heb. exoh, and Gr. hyssopos,
an herb or tree growing out of the wall, 1
Kings iv. 33, appointed in the law for to
sprinkle and cleanse with, Exod. xii. 22 ;
Num. xix, 6, 18; Lev. xiv. 4, 6, 49; Heb.
ix. 19 ; and the sprinkling with it, was the
last part of the purification of the unclean,
here used to signify the full cleansing from
sin liy the blood of Christ, Heb. ix. 13, 14,
whether it were that herb which we now call
Eizop, or no, is uncertain. The Chald,
paraphraseth, 'Thou wilt sprinkle me like a
piiest, which sprinkleth the unclean with the
purifying waters, with hyssop, with the ashes
of an heifer, and I shall be clean. Wash
ME,] Another legal rite for purifying the
unclean. Lev. xiv. 8; xxv. 5, 8, 13,22;
figuring our sanctification, Heb. x, 22; Tit.
iii. 5; Is. iv. 4.
Ver. 10.— To hear joy,] The joyful tid-
ings of the forgiveness of my sin=. Bones
that thou hast crushed,] Or, brayed;
noting hereby the greatness of his grief and
affliction. Job ii. 2, 5 ; xxx. 17; xxxiii. 19,
21 ; Ps. xxxviii. 4.
Ver. 11. — Hide thy face,] That is,
regard not my sins, to visit them on me.
Sue the contrary, Ps. xc. 5 ; cix. 14, 15 ,
Jcr. xvi. 17.
518
PSALMS.
'^ A clean heart create thou to me, O God, and a firm spirit renew
thou within me. '^ Cast me not from thy face, and take not from
me thy spirit of holiness. " Restore to me the joy of my salvation,
and firmly sustain me with a free spirit. '* I will teach trespassers
thy ways, and sinners shall convert unto thee, '* Deliver me from
bloods, O God, the God of my salvation, my tongue shall shout thy
justice. " Lord, thou shalt open my lips, and my mouth shall shew
forth thy praise. '* For thou delightest not sacrifice, else would I
give it ; burnt- offering thou wilt not contentedly accept. '** The
sacrifices of God are a broken spirit; a heart broken and contrite,
O God, thou wilt not despise. ^" Do well in thy good pleasure unto
Zion, build thou the walls of Jerusalem. ^^ Tlien shalt thou
Ver. 12. — Firm spirit,] A spirit ready,
prepared, stedfast, and certain. The lilie
is applied to the heart, Ps. cxii. 7; Ivii. S.
Ver. 13 From thy face,] Or, frojn
thy presence : this was au eflect of God's
utmost anger against sinners, 2 Kings xxiv.
20; Jer. vii. 15; lii. 3, Gen. iv. 16. Thy
SPIRIT OF HOLINESS,] Thy Holy Spirit: which
the Chald. expoundeth, "thy Holy Spiritof
prophecy."
Ver. 14. — The jov of thy salvation.]
The joy which proceedelh from thy salva-
tion and deliveiance of me from sin. A free
SPIRIT,] A voluntary, free, willing spirit,
or "a princely ruling spirit," as the Gr.
turneth it. See this word, Ps. xlvii. 10, by
a free or princely spirit, he moaneth a spirit
not in bondage to sin, called elsewhere 'the
spirit of adoption,' Rom. viii. 15, 1(3, where-
by a man is made willing to obey the Lord,
as Exod. XXXV. 21.
Ver. 16. — From bloods,] That is, from
the guilt of my murder in shedding the blood
of Urijah: as the Chald. saith, "from the
judgment of murder:" or, from my native
corruption. See the note on Ps. v. 7. Shall
shoot,] Or, shrill, sing joyfully, and pro-
claim thy justification ; such as Paul speaketh
of, Phil. iii. 9.
Ver. 17. — Shalt open my lips,] Shall
give me occasion to speak freely and boldly :
the Chald. addeth, " in thy law." This
phrase is used Job xi. 5; xxxii. 20.
Ver. 18. — Else I would give it,] Or,
fur else I tcould give it. As the Greek turn-
eth it, " if thou wouldest sacrifice, I had
given it."
Ver. 19. — The sacrifices of God,] That
IS, which please God; or, as the Chald. saith,
" holy to God." So ' the works of God,'
John vi. 28. Heart broken,] To wit, with
sorrow for sin. So Is. Ixi. 1 ; Luke iv. IS.
Compare with this, Uom. xii. 1; also Is.
Ivii. 15; Ixvi. 2.
Ver. 20.— Do well,] Or, do good, deal
bounteously: it comprehendeth all things
needful, for profit or pleasure. Unto Zion,]
The church and place of public worship. See
Ps. ii. 6. Walls of Jerusalem,] Or, of
Jerushalaivi, as the Heb. writeth it in the
dual form, as it were the double Jerusalem,
to wit, the higher and the lower; from which
the apostle gathereth an allegory, Gal. iv. 25.
26. This city was first called Salem, that
is, peace, where Melchisedeck was kingi
Gen. xiv. IS; Heb. vii. 2. It was named
also Jebus, Judg. xix. 10, of one Jebusi son
of Canaan, Gen. x. 16, and was possessed by
his seed the Jebusites, who held therein the
fort of Zion, till David won it from them, 1
Chron. xi. 4, 5, 7. Here also was the mount
Morijah, whereon Solomon built the temple,
2 Chron. iii. 1, where Abraham oflered his
son Isaac, Gen. xxii. 2. And because there
God's providence was seen, he named the place
' Jehovah-jireh,' Gen. xxii. 14, which, Jireh
put to the former name Salem, maketh it
Jerusalem, where peace is seen: and as the
city was enlarged by taking in mount Jireh,
or Morijah, so is the name: yet sometimes,
(though very rare) it is called by the
first name Salem, as Ps. Ixxvi. 3. This city
God chose to be the place of his public wor-
ship, and there to dwell, 2 Chron. vii. 12;
Ps. cxxxii. 13, 14, and honourable things are
spoken of this city, Ps.lxxxvii. 3, and of the
walls thereof, which in the Jerusalem from
above are of jasper stone, with twelve foun-
dations, garnished with all manner of precious
stones, and having the names of the Lamb's
twelve apostles, Rev. xxi. 11, 14, 18, 19,
&c. ; the walls are called Salvation, and the
gates Praise, and they ' are ever in God's
sight,' Is. Ix. IS; xlix. 16. For the building
up of these doth David here pray.
Ver. 21.' — Then shalt thou accept,]
When the place is builded which thou hast
chosen ; for he forbade his people to ofler ' in
every place,' Li v. xvii. 5, S, 9; Deut. xii.
11, 13, and promised to accept their sacri-
fices on his holy mountain, Ezek. xx. 40.
Therefore Israel was in great aiHiction and
PSALM LII.
519
delightfully accept tlie sacrifices of justice, the burnt-offering and
the wliole oblation : then shall they offer up bullocks upon thine
altar.
reproach, when the walls of Jerusalem were
unbuilded, Neh. i. 3, and the people's negli-
gence in building God's house was sharply
blamed, Hag. i. 2, 4, 8, 9; ii. 15, &c. Of
JUSTiFiCATJox,] That is, sacrifices offered in
faith, and according to the will of God. See
Ps. iv. 6. The whole oblation,] The
Calil : a kind of oblation that was wholly and
every whit given up in fire unto God : and
didered from the ghnola, or burnt-otier-
ing, which was only of ' beasts or birds,' Lev.
i., whereas the calil was also of flour, called
the meat-offering, but burned altogether,
which the common meat-oflerings were not.
Lev. vi. 20, 22, 23. It was also of beasts,
1 Sam. vii. 9.
PSALM LIL
David condemning the spitefulness of Doeg, prophesieth his destruc-
tion; %. at which the just shall rejoice. 10. David upon confidence of
God's mercy, giveth thanks.
* To the master of the music, an instructing psalm of David.
2 When Doeg the Edomite came and showed to Saul, and said to him,
David came into the house of Abimelech.
^ Why boastest thou in evil, O miglity man ? the mercy of God
endureth all the day. * Thy tongue thinketh wofiil evils, as a sharp
razor doing deceit. ^ Thou lovest evil more than good ; falsehood
more than to speak justice, Selah. ^ Thou lovest all words of
swallowing, the tongue of deceit. ^ x\lso God will destroy thee to
perpetuity, he will pull thee away and pluck thee out of the tent.
Ver. 2 Doeg,] A servant of king Saul,
and master of his herdmen, 1 Sam. xxi. 7.
The Edomite,] That is, an Mdomile, or,
Idumean,&s the Gr. here translateth: or a
man of " Adamah," a city of the tribe of
Naphtali, Josh. xix. 36. Of Abimelech,]
David flying from Saul's tyranny, came for
comfort to the house of God in Nob, where
Abimelech the priest administered. He gave
unto David and his company the shew-bread
to eat, armed him with the sword of Goliath
the Philistine, and asked counsel of the Lord
for him. Doeg saw this, and told king Saul,
and after (when no other man would) him.-
self at the king's commandment ran upon
Abimelech and the priests, and killed eighty-
five persons: and Nob the city of the priests
he smote with the edge of the sword, both
man, woman, child, and beast. ButAbiathar,
Abiraelech's son, escaped unto David,
and told him, who thereupon made this
psalm. See 1 Sam. xxi.; xxii.; Matt. xii.
3,4.
Ver. 3. — In evil,] The Chald. expound-
eth it, " in an evil tongue." O mighty
MAN,] Or, potentate, Doeg is thus named,
for his chief place over king Saul's herdmen,
1 Sam. xxi. 7; and his killing of so many
priests of the Lord, 1 Sam. xxii. 18, 19; in
which mischievous prowess he vaunted him-
self.
Ver. 4.' — Thinketh,] Or understand,
JFky thinketh thy tongue? that is, uttereth
the evils thought and premeditated. Doing
DECEIT,] That is, as a razor which instead of
cutting the hair, cutteth the throat. Or it
may be referred to the man, " O doer of
deceit," as the Gr. saitli, "thou hast done
deceit."
Ver. 5. — Justice,] That is, truth or
faithfulness.
Ver. 6. — Words of swallowing,] Or
of devouring, of pemiciousness, that is,
perajcious words which cause destruction.
Ver. 7. — Destroy,] Ot pull thee down:
a similitude taken from buildings pulled
down. Lev. xiv. 45; applied here to man's
overthrow. So Job xix. 10. Pull thee
520
PSALMS.
and will root thee up, out of the land of the living, Selah. ^ And
the just shall see and fear, and shall laugh at him. ^ Behold the
man that put not God^r his strength, but trusted in the multitude
of his riches ; he was strong in his woful evil. ^° But I, as a green
olive in the house of God, I trust in the mercy of God ever and
aye. " I will confess thee for ever, for thou hast done this; and
will patiently expect thy name, for it is good before thy gracious
saints.
AWAY,] Or take thee hence, as a coal of fire
is taken with the tongs, Is. xxx. 4. Pluck
THEE,] As the stakes are plucked up when
the tent is removed. This is applied to
expulsion out of one's settled place; and is
opposed to stablishing, Deut. xxviii. 6.3 ;
Prov. ii. 22 ; xv. 25. Root thee up,] As
a tree plucked up by the routs, Jude 12. So
Job xxxi. 12. Land of the living,] That
is, t/iis world. See Ps. xxvii. 13.
Ver. 8. — Shall see,] The Chald. para-
phraseth, "shall see thy punishment, and fear
i)efore the Lord."
Ver. 9. — The man,] The viighty man.
It hath reference to verse 3. He was
strong,] Or, u'ould be strong, and pre-
vail; as Ps. ix. 20; or * strengthened and
hardened himself.' His woful evil,] Or,
in that he hath, that is, his substance; the
Gr. saith, "in his vanity."
Ver. 10. — Green olive,] Always fresh
and flourishing. See Ps. xxxvii. 35; Jer.
xi. 16. Aye,] Continually : see Ps. ix 6.
Ver. 11.— Hast done,] The Chald.
addeth, " hast done the vengeance of my
judgment."
PSALM LIIL
David describeth the corruption of a natural man, 5. and convincetJt
them by the light of their consciences. 7. He glorieth in the salvation
of God.
* To the master of the music on Machalatli, an instructing psalm
of David.
^ The fool saith in his heart there is no God -. they have cor^
rupted, and have made themselves abominable ivith injurious evil ;
there is none that doth good. ^ God from the heavens looked down
upon the sons of Adam, to see if there were any that understand-
eth, that seeketh God. * Every one is gone back, together they
are become unprofitable : there is none tliat doth good, none, not
one. * Do they not know, that work painful iniquity, that eat my
people as they eat bread, they call not upon God. ^ There they
dreaded a dread where no dread was, for God hath scattered the
Ver. 1. — Machalath,] This seemeth to
be a kind of instrument much like Nechiloth,
Ps. V. 1. It may also be interpreted ' sick-
ness' or 'infirmity.' So in the title of Ps.
Ixxxviii. An instructing psalm,] Maskil:
see Ps. xxxii. 1. This psalm is the same in
effect, and almost in words, with the xivth
Psalm, some few things changed. See the
notes there.
Ver. 2. — With injurious evil,] So the
Gr. saith, " with iniquities they are made
abominable." Or, we may read, "they have
done abominable iniquity."
Ver. 4. — Every one is gone back,]
Heb, "All he," that is, "Each one," or
whosoever he be, in particular. In Ps. xiv.
3; he speaketh generally, 'all is departed.'
Ver. 6. — Whkrb no dread wasJ That
PSALM LIV.
521
bones of him that besiege th thee ; thou hast made them abashed,
for God liath contemptuously cast them ojfif. ^ Wiio will give out
of Zion the salvations of Israel ? when God returneth the captivity
of his people, Jacob shall be glad, Israel shall rejoice.
is, no catise of dread. God giveth to the
wicked ' a trembling heart,' Deut. xxviii.
65; and ' a sound of fear is in their ears,'
Job XV. 21 ; yea ' the sound of a leaf chaseth
them, and they flee when none pursueth,'
Lev. xxvi. 36; Prov. xxviii. 1. Of him
THAT BESiEGETH THEE,] Or, that pitcheth
ca7?ip against thee, speaking to the godly
man. The Gr. turneth it, "of men-plea-
sers." Hast made them abashedJ Or;
shall make abashed, (for it is a promise, but
set down as already performed, for the more
assurance) or, ' shall put to confusion,' to
wit, them, 'or 'their counsel,' as they
would have confounded thine. See Ps. xiv.
6.
Ver. 7. — Who will give,] A wish: O
that there were given, &c. See the notes
on Ps. xiv. 7. Salvations,] That is, full
salvation, health or deliverance.
PSALM LIV.
David complaining of the Ziphiins, prayeth for salvation. 6. Upon
his confidence in God's help he promiseth sacrifice.
^ To the master of the music on Neginotli, an instructing psalm
of David. ^ When tlie Ziphims came and said unto Saul, Dotli not
David hide himself with us?
^ O God, in thy name save me, and in thy power judge me.
*0 God, hear my prayer, hearken to the words of my mouth.
* For strangers are risen up against me, and daunting tyrants seek
my soul, they have not set God before them, Selah. * Lo, God is
mine helper, the Lord is with them tliat uphold my soul. ' He will
turn the evil to my enviers : in thy truth suppress thou them.
^ With voluntariness I will sacrifice unto thee, I will confess thy
Ver. 2. — Ziphims,] Or Zipheans, the
inhabitants of Ziph, a city in the tribe of
Judah, Josh. xv. 24 ; by which there was a
wilderness and wood, wherein David hid
himself when he fled from Keilah for fear of
king Saul, and was betrayed by these Ziph-
ims unto the king, once and the second time,
whereupon he made this psalm. See the
history, 1 Sam. xxiii. 14, 15, 19, &c.; xxvi.
1,2.
Ver. 5. — Strangers,] The Ziphims,
estranged from God, and alienated from his
people, Ps. Iviii. 4; Is. i. 4. So wicked men
are called ' heathens,' Ps. lix. 6. In Ps.
Ixxxvi. 14; this is repeated by David: but
for Zarim, strangers, there he calleth them
Zedim, proud. Daunting tyrants,] Ter-
rible dismayers, as Saul and his retinue,
whose terror daunted many. See Ps. x, 18.
Voi. II. 3
Seek my soul,] My life, to take it away:
see the note on Ps. xxxv. 4.
Ver. 6. — With them that uphold,] Or,
a7nong the upholders, the valiant soldiers
that helped David in his battles, as 1 Chron.
xii. 1; &c. a like manner of speech is, Judg.
xi. 35; 'thou art among them that trouble
me.'
Vek. 7. — Return the evil,] To wit,
which they intend against me. For ' the
righteous escapeth out of trouble, and the
wicked shall come in his stead,' Prov.
xi. 8. Suppress them,] Restrain them,
or cut them off. Compare Ps. cxliii.
12.
Ver. 8. — With voluntariness,] Or,
In freeness, that is, freely, liberally, of a
willing miod. Such sacrifices the law men.
tionethi Lev. vii. 16.
U
522 PSALMS.
name Jeliovah, because it is good. ' For he hath freely rid me
out of all distress, and mine eye hath seen on mine enemies.
Ver. 9. — Eye hath seen,] To wit, the xci. S; but often this word is concealed, as
work, or reward of God; in Chald. "the Ps. xxxv. 21; xcii. 12; or hath viewed them
vengeance on mine enemies," mentioned with delight: see Ps. xxii. 18.
before in verse 7, and as is expressed in Ps.
PSALM LV.
1 . David in his prayer complaineth of his fearful case. 1 0. He pray
eth against his enemies, of whose wickedjiess and treachery he complain-
eth. 1 7. He comforteth himself hi God's preservation of him, and con-
fusion of his enemies.
' To the Master of the tnusic, on Neginoth, an instructing Psalm
of David.
^ Hear thou, O God, my prayer, and hide not thyself from my
supplication for grace. ' Attend to me, and answer me ; I mourn
in my meditation, and make a troubled noise. * For the voice of
the enemy, because of the vexation of the wicked : for they bring
upon me painful iniquity, and in anger they spitefully hate me.
* My heart is pained within me, and the terrors of death are fallen
upon me. '" Fear and trembling are come into me, and horror liath
covered me. ' So that I say, Wlio will give me a wing as a dove,
that I might fly and dwell. ** Lo, I would make far off 7)iy wander-
ing flight, I would lodge in tlie wilderness, Selah. ^ I would
hasten my safe escaping from tlie wind of driving forward, from tlie
"Ver. 3. — I mourn,] As one cast down Ver. 7. — Who will give,] A wish, 'O
with sorrow, making a doleful noise. Medi- that I had,' or, 'O that some would give.'
TATION,] Or discoursing, talk, prayer, com- See Ps. xiv. 7. Wing as a dove,] Which
plaint. The Heb. siach, signifieth any large being a fearful bird, flieth fast to deserts and
discourse or exercise of the mind or mouth, rocks to hide itself, Jer. xlviii. 2S; tvitig is
by busy musing, talking, praying, commun- Ytut ior wiriffs, n'i fowl for fowls, Ps. viii. 9.
ing with one's self or others. That I might fly,] Or, < I would fly and
Ver. 4. — They bring,] They make move, dwell,' to wit, 'somewhere, where I can find
or turn upon me iniquity; both by unjust safety;' but no place is named, to note the
imputation of evil, and inflicting of punish- more uncertainty.
ment. For the word is used both for ini- Ver. 8. — In the wilderness,] The place
quity and the punishment thereof, as is noted whither ' the woman (the church) also flieth'
Ps. V. 6. The Chald. saith, ' they testify in her persecution, Rev. xii. 6, 14.
a falsehood against me." Spitefully hate Ver. 9. — Hasten safe escaping, &c.,]
ME,] Or, bear me a private grudge, with a Or, / would speed my evasion, hasten my
purpose to avenge, as the word signifieth, deliverance. So David 'hastened his flight
Gen. xxvii. 41; 1. 15. from Absalom,' 2 Sam. xv. 14, &c. From
Ver. 5. — Is pained,] Or, tremhleth with wind of driving forward,] That is, from
pain. The word usually meaneth such pains tlie driving {sto)-my) tvind, that beareth all
as a woman feeleth in her travail. things away before it: meaning the storm of
Ver. 6. — Horror,] Or, amazed quaking, persecution, which forced him to fly. The
when the senses are smitten with astonish- Gr. turneth it, " from pusillanimity (or fee-
ment. Therefore the Gr. turneth it, " dark- bleness of spirit):" intimating his inmost
ness." fears driving him to this flight.
PSALM LV.
523
tempest. " Swallow them, Lord, divide their tongue, for I see
violent wrong and strife in the cit^^ " Day and night tliey com-
pass it upon the walls thereof, and painful iniquity and molestation
are within it. '^ Woeful evils are within it, and fraud and guile
departeth not from the street thereof. '^ For not an enemy
reproached me, for I could bear it .- not my hater magnified against
me, for I could be hidden from him. '* But it was thou, O man
esteemed of as myself, my guide, and my known acquaintance. " We
wliich together made sweet secret counsel, went unto God's house
with the society. '^ Let death seize upon them, let them go down
quick to hell ; for evil are in their dwelling-/?/ace in their inmost
part. " I will call unto God, and Jehovah will save me. '^ Even-
ing, and morning, and at noon, will I meditate and make a noise.
Ver. 10. — Swallow,] That is, destroy/.
It hath respect to Dathan and Abiram's death,
who with their company were swallowed alive
into the earth, Num. xvi. 32; as after in
the 16th verse here is explained. Divide
THEIR TONGUE,] For, their tongues, that is,
their language, counsels, plots, &c. As at
Babel, tongues were confounded, Gen. xi. 7,
so tongues of Absalom's counsellors (that per-
secuted David) were divided, 2 Sam. xvii.
1—14.
Ver. II. — They compass it,] To wit,
violent ivrong and strife, before mentioned,
which were as walls about the town: or they,
that is, those wicked persons.
Ver. 13. — For not an enemy,] Or,
because it was no enemy that reproached me.
The Gr. turneth it thus, " for if an enemy
reproached me, I could suffer it," &c. For
I could bear,] Heb., and I could bear it:
and being instead of for, or otherivise, as ia
Ps. Ix. 13; li. 18. Magnified,] That is,
speak great and boastful words. See before
Ps. XXXV. 26.
Ver. 14. — But thou,] Heb. and thou ,•
and is often used for but, as Gen. xlii. 10 ;
Is. X. 20. So in Gr., Rom. i. 13, and often
in the Psalms. The Chald. addeth, "But
thou Ahitophel a man like to me, &c.
Esteemed of as mvself,] Or, according to
mine order, or estimation, that is, my very
equal, my peer: of as much regard and worth
as myself. The Gr. turneth it, "like
minded:" a word which the apostle useth,
Phil. ii. 20. My guide,] Or, my duke, my
chieftain, or master. So the Heb. alluph is
used generally for a duke or chief governor.
Gen. XXX vi. 15, &c., and so the Gr. turneth
it here. It is also used in special for ' a chief
friend,' Prov. xvi. 28: xvii. 9; Mic vii. 5,
which sense is good in this place. Ahitophel
may be the man here aimed at, as the Chald.
iiameth him, who was one of David's princes
and friends, even his chief counsellor, and
became a traitor, 2 Sam. xv. 12, 31 ; xvi.
23. My known acquaintance,] Or, 'my
familiar whom I acquainted with my coun-
sels, purposes,' &c. as Ps. xxxi. 12.
Ver. 15. — Made sweet secret counsel,
sweetly communicated our secret affairs each
to other, or the mystery of godliness, whereof
see Ps. XXV. 14. These were fulfilled
between David and Ahitophel, Christ and
Judas the traitor. With the society,] Or,
in the concourse, company, that is, the mul-
titude that rim together, frequenting the pub-
lic assemblies. And this was done with out-
ward haste and counselling together, and with
concordant minds : wherefore the Gr. here
turneth it " unanimity," or concord. This
word is after used for a company or concourse,
Ps. Ixiv. 3, and hath the name of ' tumultu-
ous running together,' Ps. ii. 1.
Ver. 16.— Let death seize,] Or, death
shall seize, exact his due as a creditor on
his debtor. The Chald. expoundeth it, "let
sentence of death make them guilty. Upon
them,] And, on him, as the Heb. form not-
eth, that is, on every of them. To hell,]
To the place and state of death, Ps. xvi. 10,
as the conspirators with Korah ' went down
quickly unto hell,' Num. xvi. 30, 33. In
THEIR dwelling PLACE,] Or, in thcir
sojourning place ; for this lite is a pilgrimage,
where men are but guests. In their in.must
PART,] Or, withiti them hi the midst of them,
meaning their heart.
Ver. 18.— And at noon,] These three
times in the day they used to pray in Israel,
as David here practised, and Daniel after-
wards, Dan. vi. 10, and ' at the sixth hour
(which was their noon-tide) Peter went to
pray,' Acts x. 9. Though the day was then
divided into twelve hours, as John xi. 9, yet
of old they had but these three times or hours.
Meditate,] Or, pray ; see note on ver. 3,
and Ps. Ixxvii. 4.
52-1
PSALMS.
and he lieard my voice. '^ He nath redeemed my soul in peace
from the battle against me, for with many were they with me-
^^ God will liear and afflict them, even lie that sitteth^om antiquity,
Selali, for that they liave no changes, neither fear they God. ^' He
sent for til his hand on his ipeaceablejriejids, he profaned his cove-
nant. ^- The words of his mouth were smoother than butter, but
battle was in his heart ; his words were softer than oil, but they
were drawn swords. ^^ Cast thou thy careful burden upon Jeho-
vah, and he will sustain thee ; he will not give the just ma7i for
ever to be moved. ^* But thou, O God, wilt make them go down
to the pit of corruption ; men of bloods and of deceit shall not live
half their days, but I will trust in thee.
Ver. 19. — From the battle against
ME,] From the nearfght (the conflict) ivith
me. The Gr. saith, '' from them that draw
near to me:" meaning his foes; as Ps. xxvii.
2. With many,] Or, in many ivere they
tvith me. This is doubtful whether it be
meant of foes or friends. If of foes, it may-
be resolved thus, ' for with many (with a
great multitude) they were fighters with me.'
If of friends, it may be understood of God's
angels that ' in a great number were with
him,' pitching camp for his aid, Ps. xxxiv.
8 ; as Elisha said, * many more are with us
than with them, 2 Kings vi. 16, 17. The
Chald. explaineth it, "for in many afflictions
his word was for my help."
Ver. 20. — Even hethatsitteth,] That
is, the eternal, that abideth one and the same
in counsel, power, &c. No changes,] Or,
alterations from evil to good, and are not
bettered. Thus the Chald. paraphrast taketh
it, of " sinners which change not their evil
way.'" It may also be meant no alterations
of their good estate, that is, no adversities, as
Job X. 17.
Ver. 21. — He sent forth his hand,]
That is, laid violent hands, as Neh. xiii. 21.
His peaceable friends,] Or them that
were at peace with him.
Ver. 22. — Drawn swords,] That is,
wounding deadly. A like similitude Solo-
mon useth, Prov. xii. 18, ' There is that
speaketh words like the pricking of a sword,'
See also Ps. Ivii. 5.
Ver. 23. — Thy careful burden,] Or,
thy gift, that is, whatsoever thou art careful
to have given thee in all thy wants and need',
or whatsoever he giveth thee, to exercise thy
faith and patience, by adversities. The Gr.
well turneth it, " thy care;" which phrase,
the apostle useth, 1 Pet. v. 7, ' cast all your
care upon him,' &c. The Chald. saith, " cast
thy hope on the Lord." Compare also here-
with Matt. vi. 25; Lul_e xii. 22; Ps. xxxvii.
5. Sustain thee,] Or, foster and nourish
thee, with food and all other necessaries.
The word, though it be general, yet is often
used for nourishing, Gen. xlv. 11; xlvii. 12;
Kings xviii. 4. So the Gr. also turneth it
here. Not give,] That is, not suffer, as
Ps. xvi. 10.
Ver. 24. — Pit of corruption,] The
Chald. expoundeth it, " the deep Gehenna."
Men of bloods, &c.] That is, bloody men,
as Ps. V. 7. Not live half,] Heb. " not
half their days,'' that is, not come to half the
days of their life, but be cut ofl" by untimely
death. So Job xv. 32.
PSALM LVI.
PSALM LVL
525
1. David praying to God in confidence of his word, complaineth of Ms
enemies. 10. He professeth his confidence in God's word, and promis-
eth to praise him.
^ To tlie Master of the music, concerning the dumb dove in far
places, Michtam of David, when the Philistines took him in Gath.
^ Be gracious to me, O God, for sorry man would swallow .me
up ; all the day warring he oppresseth me. ^ Mine enviers would
swallow me up all the day, for many do war with me, O most high.
■• In the day I shall fear, I will trust unto thee. * In God, I will
praise his word ; in God do I trust, I will not fear what flesh can
do unto me. ^ All the day my words they grievously wrest ; against
me all their thoughts be for evil. ' They draw together, they keep
close themselves, they do observe my steps, because they earnestly
expect my soul. ^ For painful iniquity shall they escape safe ? in
anger cast down the people, O God. ^ Thou hast counted my wan-
highly, (proudly) they war against me. But
' marom' height, is sometimes God's attri-
bute, as Mic. vi. 6; Ps. xcii. 9.
Ver. 4. — In the day,] Or, what day,
that is, whensoever I shall be afraid.
Ver. 5. — What flesh can do,] Or
question-wise, ' what can flesh do unto me ?'
by flesh, meaning corrupt and weak man, as
is expressed, verse 12. The like title is given
to men, in Ps. Ixxviii. 39 ; Gen. vi. 3 ; Is.
xl. 6.
Ver. 6. — They grievously wrest,]
They painfully form, and frame my words
(or my matters:) perverting them, and giv-
ing them another figure or fashion. So the
Heb. word is used for fashioning, Job x, 8.
It signifieth also, grieving, Is. Ixiii. 9.
Ver. 7. — They draw together,] Or,
gather, that is, convene and combine toge-
ther, or, gather wars, as is expressed, Ps.
cxl. 3. So Ps. lix. 4. My steps,] Or, my
heels, or foot-soles, after the manner of that
old serpent, Gen. iii. 15.
Ver. 8. — Cast down,] Or, make descend,
to wit, to the pit of corruption, as Ps. Iv. 24,
or ' nether parts of the earth,' as Ezek. xxxii.
18.
Vee. 9.' — My wandering,] My flitting to
and fro, as from Saul's presence to Gath, I
Sam. xxi. 10 ; from thence to the cave of
AduUam, 1 Sam. xxii. 1 ; from thence to
Mispeh in Moab, ver. 3, then to the forest
of Horeth in Judah, ver. 5 ; then to Keilah,
1 Sam. xxiii. 5; thence to the wilderness of
Ziph, ver. 14; thence to the wilderness -of
Maon, ver. 25; then to Engedi, 1 Sam.
'' Ver. 1. — Concerning the dumb dove,]
Or, after the Heb. phrase, " the dove of
dumbness ;" thus David speaketh of himself,
as of a dove subject to vexation among the
ravenous kites, the Philistines, which were
far disjoined from God's people in faith,
though near in habitation; as the Gr. trans-
lateth it, "the people far off' from the saints.
Or, celem, interpreted dumbness, may also
be turned, ' a congregation,' as in Ps. Iviii.
2 ; and so the meaning is, ' the dove of the
congregation of them that be far ofl/ that is,
of the Philistines. And thus the Chald.
expoundeth it, " To praise for the congrega-
tion, which is like to a silent dove, in the
time when they are driven far from their
cities," &c. Michtam,] A jewel, or golden
ysalm : See Ps. xvi. 1. Took him in Gath,]
Pavid fieeing from Saul to Achish king of
Gath, and being there known, changed his
behaviour, and feigned himself foolish, and
was so dismissed, 1 Sam. xxi. 10, &c. where-
upon he made the xxxivth. Ps. After that
he fled again to king Achish, and dwelt there
with him, he and his company, 1 Sam. xxvii.
1—3, &c.
Ver. 2. — Would swallow me up,] Or,
breatheth after me, to take and devour me,
This word shaaph is used for sooping in of
drink, Job v. 6, also ' of the wind or breath,'
Jer. ii. 24; xiv. 6 ; and so for breathing after
any thing to come thereto. Job vii. 2; Eccl.
i. 5. So after in Ps. Ivii. 4; cxix. 131. O
MOST HIGH,] 0 high God, as the Gr. explain-
eth it. The Gr. saith, " from the height;"
we may also translate it, ' in height,' that is.
52G
PSALMS.
dering; put thou my tears in thy bottle : are they not in thy register ?
" Tlien shall mine enemies turn back in the day that I eall ; this I
know that God will be forme. '' In God, I will praise the word; in
Jehovah, I will praise the word. ^^ In God do I trust, I will not
fear what earthly man can do unto me. ^^ Thy vows are upon me,
O God ; I will pay confessions unto thee. '* For tliou hast delivered
my soul from death ; hast thou not also my feet from sliding ? for
to walk on, before God, in the light of the living.
xxiv, 1, 2; and so from place to place, as a
partridge on the mountains: in all which
David acknowledged God's care and provi-
dence towards him. In thy bottle,] That
is, reserve them diligently. Bottles were
used to put in milk and wine, Judg. iv. 19 ;
1 Sam. xvi. 20. In the Heb. there is an
allusion to the former word wandering, called
nod, a bottle being also in that tongue called
nod, having difference in writing, but none
in sound. Are they not in thy register?]
Or, in thy book and reckoning ? meaning,
doubtless they are. A question is often used
for an earnest affirmation or denial. As when
one evangelist saith, ' do ye not err ?' Mark
xii. 24, another saith, ' ye do err,' Matt.
xxii. 29.
Ver. 10. — That God will be for me,]
Or, with vie, or that God is mine : as the Gr.
saith, " thou ait my God."
Ver. 13. — Thy vows are upon me,]
That is, I have thank-ofterings ready, where-
with to pay my vows which I made unto thee.
A like phrase is in Prov. vii. 14, ' upon me
are peace-offerings.' See also how vows were
paid with peace or thank-offerings, Lev. vii.
15, 16; Ps. Ixvi. 13. Or, 'they are upon
me,' that is, I am bound to pay them, or, do
now bind myself, and lake them upon me.
The Chald. saith, " on me I have received,
0 God, thy vows." Confessions,] That is,
as the Chald. saith, " sacrifices of con-
fession," or thanks : wliich were distin-
guished from vows, Lev. vii. 12, 15, 16.
Ver. 14. — Hast thou not also,] Mean-
ing, surely thou hast, as before in ver. 9, and
Ps. cxvi. 9. From sliding,] Or,from driv-
ing, from thrust, that is, from sliding by the
thrust of my enemies. To walk on,] Or,
converse : it noteth a continual and pleasing
carriage of one's self acceptable to God :
therefore the Gr. explaineth it by " well-
pleasing ;" and the apostle followeth the same,
in Heb. xi.5, fromGen.v.24. SoinPs. cxii.9.
The meaning also of the phrase here is, ' that
1 may walk ;' as that which one prophet saith,
lashabeth, to dwell, 1 Chron. xvii. 4; ano-
ther saith, leshibti, ' that I may dwell,' 2
Sam. vii. 5. The light of the living,]
Or, light of life : meaning the vital of lively
light which men here on earth do enjoy ; and
therefore in Job xxxiii. 28, SO, this is
opposed to the pit or grave; and in Ps. cxvi.
9, it is called ' the laud of the living :' whereof
see Ps. xxvii. 13. This also respecteth the
better light of life, mentioned by our Saviour,
John viii. 12.
PSALM LVII.
1 .David in prayer flying unto God, complaineth of his dangerous case.
8. He encourageth himself to pra' se God.
^ To the Master of the music, corrupt not, Michtam of David,
when he fled from the face of Saul into the cave.
Ver. 1.— Corrupt not,] Or, bring not to
corruption, or pardition. This word some-
times importeth corruption of faith and man-
ners, by sin, as is noted on Ps. xiv. Ij
sometimes perdition or utter destruction, the
punishmentof sin, Ps.lxxviii. 38, 45; Gen.
vi. 13: ix. 11, 15; it is a more vclitment
word than killing, Ezek. ix. 6, 8. This
word is also in the title of Iviiith, lixth, and
Ixxvth Psalms. Michtam,] A golden song.
See Ps. xvi. 1. From face,] Or, for fear
of Saul. See Ps. iii. 1. Into the cave,]
Saul sought David in the wilderness oi En-
gedi, upon the rocks, among the wild goats,
PSALM LVII.
527
^ Be gracious to me, O God, be gracious to me, for in thee my
soul liopetli for safety, and in the shadow of tliy wings will I liope
for safety, till the woeful evils passeth over. ^ I will call unto
God most higli, to the God that perfectly accomplisheth towards
me. He will send from heaven, and save me ; he hath put
to reproach him that would swallow me up, Selah : God will send
his mercy and his truth. ^ My soul is among lions ; I lie among
inflamers, the sons of Adam ; their teeth are spears and arrows,
and their tongue a sharp sword. ^ Be exalted over the heavens, O
God, over all the earth he thy glory, ' They prepared a net for
my steps, he bowed down my soul ; they digged a pit before me ;
they are fallen mto the midst of it, Selah. * Firmly prepared is
my heart, O God, firmly prepared is my heart ; I will sing and
praise with Psalm. ^ Raise up my glory, raise up psaltery and
harp, I will raise up at the day dawning. " I will confess thee
among the people, O Lord, I will praise thee witli psalms among
the nations. *' That thy mercy is great unto the heavens, and tliy
truth unto tlie skies. '^ Be exalted over the heavens, O God, over
all the earth be thy glory.
and being there in a cave, David cut off the
lap of Saul's coat, and would not kill him.
Which when Saul afterwards perceived, his
heart relented for David's kindness and he
wepti acknowledging his fault. And taking
an oath of David that he should not destroy
his seed, he ceased his persecuting for a
time, 1 Sam. xxiv. David in that distress
made this psalm.
Ver. 2. — Evils passeth,] That is, ^^zxy
evil; or, the whole heap of evils passeth.
Ver. 3. — Perfectly accomplish,] Or,
performetl, to wit, his grace, or his promise;
or my affairs, bringing them to a full end and
stay. So Ps. cxxxviii. 8. A like speech the
apostle useth, Phil. i. 6.
Ver. 4.— He will send,] Or, usually
sendeth, to wit, ' his hand,' Ps. cxliv. 7; or,
* his angels,' as Dan. iii. 27; and so the
Chald. explaineth it; or, 'his mercy and
truth," as after foUoweth. Swallow me,]
Or, breatheth after me. See Ps. Ivi. 2.
Ver. 5. — Lions,] Called here ^eiam, hearty,
stout, courageous lions ; of leb, that is, heart,
courage. As there be sundry sorts of lions,
so have they sundry names; see Ps. vii. 3.
Lions are mentioned in the scriptures for the
* stoutness of their heart,' 2 Sam. xxvii. 10;
' boldness,' Prov. xxviii. 1; and ' grimness
of their countenance,' 1 Chron. xii. 8. Saul
and his courtiers are here lions to David, as
were the kings of Ashur and Babel after unto
Israel, Jer. 1. 17; the Roman emperor to
Paul, 2 Tim. iv. 17; and all wicked rulers
over the poor people, Prov. xxviii. 15.
l^FhAMERs,]Boute/eus, meaning fiery, fierce,
and raging persons, that flamed with wrath
and envy, and inflamed others. Of such
David did complain to Saul, 1 Sam. xxiv.
40. Spears,] Heb. the spear; as chariot
for chariots, Ps. Ixviii. 18. So Agur speak-
eth of a generation whose teeth are swords,
and their jaws knives, to eat up the aftiicted
out of the earth,' Prov. xxx. 14. See also
Ps. Iv. 22; lix. 8.
Ver. 6 Over the heavens,] The
Chald. expoundelh it, "over the angels of
heaven : so in verse 12.
Ver. 9. — Raise up,] Or, stir up, to wit,
thyself, or awake. A word of exciting,
Judg. v. 12. Compare this with Ps. cviil.
2, 3, &c. Mr glory,] My tongue or soul.
See Ps. xvi. 9; xxx. 13. At the day
dawning,] I will rouse up myself with my
instruments. Or, * I will raise up the day
dawning, that is, I will prevent the early
morning, and be up before it, and so stir it
up. A figurative speech.
Ver. 11.— That thy mercy,] Or, for thy
mercy is great, &c. Compare Ps. xxxvi. 6.
528
PSALMS.
PSALM LVIIL
descriheth the nature of the
11. whereat the just
David reproveth wicJced Judges : 4
T&icJced ; 7. devoteth them to God's ju
shall rejoice.
^ To the Master of the music. Corrupt not; Michtam of David,
^ Indeed, O assembly, speak ye justice ? judge ye righteous-
ness, O sons of Adam ? ^ Yea, in heart ye work injurious evils in
the land, ye weigh the violent wrong of your hands. * The
wicked are estranged from the womb, they err from the belly,
speaking a lie. * Hot poison they have, like as the hot poison of
a serpent, as of tlie deaf asp, ^Aa^ stoppeth liis ear. ^ Which will
not hear the voice of charmers, of liim that enchanteth, enchant-
Ver. 1.— Corrupt not,] Bring not to
perdition, &c. See Ps. Ivii. 1; xvi. 1.
Ver. 2.' — O ASSEMBLY,] 0 band, company
or congregation. Tlie Heb. alem, which
hath the signification of binding as a sheaf or
bundle, seemeth here to be a company that are
combined, and confederate. Or, it may be
taken for the binding of the tongue, that is,
dumbness, (as before in Ps. Ivi. 1,) and be
read thus ; ' Of a truth, do ye speak dumb
justice ?' or ' muteness of justice?' As
blaming them for speaking and boasting of
justice, when indeed justice was dumb, and
opened not her mouth, but they gave most
unjust sentence. Righteousness,] Or,
equities, that is, righteous, plain, and equal
things. Judges are called gods, Ps. Ixxxii. C,
and therefore should imitate God, who saith,
• I do speak justice, and declare righteous-
ness,' Is. xlv. 19.
Ver. 3. — Ye weigh,] Or, ye balass, (of
the Heb. palas,) ye poise. A similitude
taken from the weighing of things which
should be in even poise and proportion, Prov.
xvi. 11, so justice should weigh all words and
works in equity, and reward them accord-
ingly: but these 'weighed out wrong for
right.'
Ver. 4. — From the womb,] That is,
even from their mother's womb, the wicked
are estranged, (do alienate themselves) from
God, justice, and virtue. This noteth man's
natural corruption. So in Is. xlviii. 8.
Ver. 5 — Hot poison they have,] Or,
hot wrath is to them. The Heb. ckamath sig-
nifieth both poison and rage or fury, each of
them being hot. The Gr here turneth it
"rage;" the similitude of a serpent rather
giveth it to be poison, as Ps. cxl. 3; Rom. iii.
13; Deut. xxxii. 24. Though both are fitly
applied to the wicked, who like serpents in
fury spit out their venom and malice. Like
as,] Or, according to the likeness. It mean-
eth an exact comparison, as no whit inferior
to the serpent, which was the instrument to
poison mankind. Gen. iii. Serpent,] Or,
snake, called in Heb. nachash, of expertness,
for it was, ' more subtle than any beast of the
field,' Gen. iii. 1. Deaf asp,] Or, cocka-
trice, or the serpent Python, called in Heb.
Pethen, which name noteth (by the contrary )
the unpersuadedness which this psalm show-
eth to be natural in that beast. And so the
wicked have the title of Apeitheis, unper-
suaded, or disobedient, Tit. i. 16; Eph. ii.
2. Stoppeth,] Heb. tvill stop, that is,
usually stoppeth his ears with his tail, (as
human writers report,) while the other he
layeth on the ground ; or, is naturally deaf
of it.
Ver. 6. — The voice of charmers,]
Which with words used to charm serpents,
that they can neither bite nor sting, as may
be gathered both by this place, and by Eccl.
X. 11; Jer. viii. 17. And these charmers
have their name in Heb. of 'whispering,' or
soft, sweet, and eloquent speaking, Ps. xli.
8; Is. iii. 3. Of him that exchanteth,] Or,
that conjureth, conjoineth, associatetb. En-
chanters have this title here, and in Deut.
xviii. 11, either because by sorcery they
associate serpents, making them tame and
familiar, that they hurt not; or because such
persons used to bind and tie bands or other
things about the body, to heal or hurt by sor-
cery ; or because by their conjuring art, they
have society and fellowship with devils. And
that these evil arts are not here approved, the
law showeth, Deut. xviii. Only similitudes
are taken from them, as elsewhere from the
thief, Rev. xvi. 15, 'the unrighteous judge,'
Luke xviii. 1, 2, C, 7 ; 'the unjust steward,'
PSALM LVIII.
529
ments of him that is made wise. ^ O God, break their teeth in
their mouth ; burst out the lion's tusks, O Jehovah. ^ Let them
be refused as watei's that pass away : bend he liis arrows, be they
as cut off. ^ As a snail that melteth, let him go away ; as the
untimely birth of a woman ; as they that have not seen the sun.
'" Ere that they shall perceive your thorns of tlie bramble ; even
alive, even in wrath, lie will tempestuously wliirl it away. " The
just shall rejoice when Jie seeth the vengeance ; he shall wash his
feet in tlie blood of tlie wicked. '^ And earthly man shall say.
Surely there is fruit for the just j surely there is a God that judg-
eth in the earth.
Luke xvi. &c. Of him that is made wise,]
Of the tvised, that is, the learned, expert, the
cumiing magi.
Ver. S. — Refused as waters,] That is,
(as the Gr. explaineth,) " set at nought,"
nothing esteemed ; as waters that pass away,
and are not regarded. Bend he his arrows,]
Or, ' liis arrow,' lor the Heb. hath a double
reading; that is, " every of his arrows." And
this may be meant of the wicked man, whose
arrows bent at the just, shall be broken; or,
of God, who shooteth at the wicked, and cut-
ttth them off. Be they as cdt off,] Or,
let them be ' as if they were cut off,' or ' even
as straws ;' meaning it of the wicked's arrows:
or if of their own persons, ' let them be even
cut off," as the Gr. sayeth, "Until they be
weakened."
Ver. 9. — Snail that melteth,] Or,
snail of melting, that is, ' a consuming snail ;'
which creeping out of the shell, casteth her
moistures, and so wasteth to death. Also
with salt, a snail melteth into water. Let
HIM GO AWAY,] Or, walk; meaning, 'let
him die.' So where one prophet sayeth, 'to
go with thy fathers,' 1 Chron. xvii. 11, ano-
ther saith for it, ' sleep,' that is, ' die,' 2
Sam. vii. 12. The untimely birth,] Or,
fallen birth, meaning fallen before due time.
So Job ill. 19; Eccl. vi. .3, 5.
Ver. 10. — Ere that they shall per-
ceive,] Or, 'before men shall understand.'
He speaketh to the wicked of their sudden
destruction. The meaning seemeth to be
this: ' Ere men shall perceive (or feel) the
pricking of your thorns, which are thorns
of the bramble, God will as with a whirlwind
destroy all of them.' The bramble or brier
(meniioned also in Jotham's parable, Judg.
ix. 14, 15,) hath strong and sharp thorns, fit
to resemble the evil counsels and deeds of the
wicked. The Heb. Sir is used both for a
thorn, and ^pot: wherefore some here trans-
late pots, yet yielding the same sense. The
Gr. turneth it thorns. As alive,] Or, even
quick; which noteth sudden destruction, as
Ps. Iv. 16, ' let them go down to hell alive :'
or their ' lively vigour,' which made them
fear no destruction, as Ps. xxxviii. 20, ' my
enemies are alive, are mighty.' This word
is sometimes used for ' raw flesh,' 1 Sam. ii.
15, which some that translate the foimer
\yoxApots, retain also here. Even in wrath,]
Or, ' as with burning anger.' We may also
understand the word thorn thus : as well the
living thorn, that is, fresh and green, as the
thorn of burning : that is the burnt or sere
thorn: because on the bramble some of the
thorns are parched and dry, when other are
young and green. He will tempestuously
whirl it away,] God ' will take away,' or
scare away it, that is, every thorn, as with a
whirlwind or tempest. For, ' as with a
whirlwind that passeth, the wicked is no more,'
Prov. X. 25.
Ver. 11. — His feet in blood,] This
noteth both the greatness of the slaughter, and
comfortable use which the just shall make
hereof. Compare Ps. Ixviii. 24 ; Is. Ixiii. 3;
Rev. xiv. 20.
Ver. 12 — Earthly man,] Heb. ^daruy
put here for men in general, as son for sons,
2 Kings xxi. G, with 2 Chron. xxxiii, 6. See
also Ps. viii. 9. Fruit,] That is, 'a com-
fortable reward,' after their labours and trou-
bles. As Heb. xii. 11; Jam. iii. 18. So the
Chald. translateth it, " a good reward." God
that judgeth,] Or 'God's judging,'a mystery
of the holy trinity, used sundry times in the
scripture, as, * God caused me wander,' Gen.
XX. 13 ; ' he is holy gods,' Jos. xxiv. 19; ' he
is living gods,' Jer. x. 10; though most com-
monly it is otherwise. See the note on Ps.
iii. 3.
Vol. II.
3X
530
PSALMS.
PSALM LIX.
David prayeth to he delivered from his enemies. 7 He complaineih of
their cruelty. 9. HetrustethinGod. 12. He proyeth against them. 17.
He praiseth God.
' To the Master of the music, corrupt not ; Miclitam of David,
when Saul sent, and they kept the house for to kill liim.
^ Deliver me from mine enemies, O my God, from them that
rise up against me, set thou me on high. ^ Deliver me from the
workers of painful iniquity, and save thou me from the men of
bloods. * For lo they lay wait for my soul, tlie strong do draw
together against me : not^r my trespass, nov for my sin, Jehovah.
* Without iniquity in me, they run and make ready : raise thee up to
meet me, and see. ^ And thou Jehovah God of hosts, God of Israel,
awake to visit all the heathen : be not gracious to any that unfaith-
fully work iniquity, Selah. ' They return at evening, they make
noise as a dog, and compass the city. * Lo, tliey utter with their
mouth ; swords are in their lips ; for who heareth ? ' But thou
Jehovah wilt laugh at them, thou wilt mock at all the heathen.
*" His strengtli, unto thee will I take heed, for God is mine high
Ver. 1. — Corrupt not,] Or brijig not to
perdition. See Ps. Ivii. 1. Michtam,] 'a
notable song:' see Ps. xvi. 1. To kill him,]
or to do hi7n die. Saul having cast his spear
at David, and missed him, sent messengers
after unto David's house, for to keep (or watch)
him, and to kill him. But his wife 'Michal'
(Saul's daughter) discovered the matter, let
David down at a window, and so he escaped,
1 Sam. ix. 10 — 12. Hereupon he made
this Psalm.
Ver. 2. — Set me on high,] Set me aloft,
where I may be safe, that my foes may reach
not me.
Ver. 4. — Nor for my trespass,] To wit,
against them; as elsewhere David professeth,
1 Sam. xxiv. 10, 12.
Ver. 5. — Without iniquity,] To wit, of
me OTon my part, understanding it of sin, as
in the former verse ; or without pj/nishment
(understanding it of the enemies) iheg ruji,
&c. Iniquity is often used for punishment:
see Ps. Ixix. 28. Or, without iniquity, [tvith-
out blame) in their own conceit; as in Jer.
1. 7; 'their enemies said we offend not,
because they have sinned, &c. To meet me,]
Meanin g /or ^ooc?, that is, to assist me. For
sometimes meeting is to ' oppose and resist, '
Ps. XXXV. 3.
VsR. 6— To visit,] Namely, with punish-
ment, as Ex. XX. 5. So otherwise, in Ps.
viii. 5. The heathen,] That is, the wicked,
mine enemies, called here 'heathen,' as else
where 'strangers,' Ps. liv. 5. Unfaith-
fully work,] Or, disloyally cowmit. See this
word, Ps. XXV. 3.
Ver. 7. — They return at evening,]
The enemies, like hungry dogs, come at
evening, secretly to surprise and devour me.
So wicked persecutors are likened to dogs,
Ps. xxii. 17 ; or it may be a prophecy of their
extreme poverty, that when others goto rest,
they go ahout howling for meat. Make noise
AS a dog,] Barking, grinning, howling, as a
dog for his meat ; as after, ver. 15, 16 ; there-
fore the Gr. turneth it, "they are hungry."
Ver. S. — Utter,] Or well out, as from &
fountain ; belch or babble, as Prov. xv. 2, 28.
This similitude is explained, Jer. vi. 7.
'As the fountain casteth out her waters, so
she casteth out her malice. Swords, &c.,]
That is, they speak sharp devout ing words. So
the Chald. interpreteth it, "words that are
sharp like a sword." See Ps. Ivii. 5. Who
heareth,] These are the adversaries' words,
who thought that none did hear, or (as the
Chald. addeth) would punish them.
Ver. 10. — His strength,] Understand,
0 God, that art his strength : and, may be
meant of himself, though he speak as of
another: 1. Because in the Heb. there is
sometimes a sudden change of the person, as
Dan. ix. 4. 'thou keepest covenant towards
them which love him,' that is, rvhick love
PSALM LIX.
531
defence. " The God of my mercy will prevent me, God will let
me see on mine enviers. '* Slay them not, lest my people forget ;
make them wander abroad in thy power, and bring them down, our
shield. Lord. " The sin of their mouth, the word of tlieir lips ;
when tliey shall be taken in their haughtiness ; and of cursing, and of
false denial, let them tell. '* Consume in wrath, consume and let
them be no more ; and let them know that God ruleth in Jacob, to
the ends of the earth, Selah. '^ And they shall return at evening,
make noise as a dog, and compass tlie city. ^^ They shall wander
abroad for to eat, and shall howl if they be not satisfied. " But I will
sing thy strength, and will shout at mornhig thy mercy ; for tliou
hast been an high defence to me, and a refuge in day of my distress.
'^ My strength, unto thee will I sing Psalms, for God is mine high
defence, the God of my mercy.
</i(?e, Deut. V. 10. 'that love me, and keep
his commaudments,' for 'my commands,'
Mic. i. 2. 'Hear ye people all they,' for
'all ye.' 2. Because in the last verse of this
Ps. it is repeated, ' my strength.' 3. Also in
this place, both the Gr. and Chald. turn it
" my strength." 4. Because in the next
verse, it is written in the Heb. text letters,
'his mercy, ' but by the vowels and margin,
read, 'my mercy;' which giveth occasion to
suppose the like meaning here. Howbeit
the sense is good, if we understand it of the
enemy Saul, thus; O God that art 'his
strength, and hast given him the kingdom,
and this power.* For even wicked rulers have
no power, except it be given them from
above, John xix. II. And David much
respected Saul, as 'God's anointed,' 1 §am.
xxvi. 11 ; 2 Sam. i. 14. I take heed,]
or, will I Jteep, observe, that is, wait upon
thee, or keep thanks and praises for thee, as
verse 18.
Ver. 11. — God of my mercy,] Or, of his
mercy, (as is observed in the former verse;)
or, my God of mercy, that is, my merciful
God. Prevent me,] To wit, with mercy, or
blessings, as Ps. xxi. 4. Let me see,] to
wit, ' vengeance,' Ps. liv. 9. as the Chald.
also here explaineth it.
Ver. 12.— People forget,] To wit, their
sin and punishment for the same. Dead
men are forgotten, Ps. xxxi. 13 ; Eccl. ix. 6.
so their punishment while they live, is the
more memorable. Make them wander,]
To wit, as vagabonds. The word hath refer-
ence to Cain's judgment, who was not killed,
but marked for a vagabond, Gen. iv. 14, 15.
Some punishments are less tolerable than
death itself. Rev. ix. 6.
Ver. 13. — The sin of their mouth,
&c.] This sentence is difficult; for, 1. It
may have reference to the former, 'that my
people forget not' their sins and punishment?,
but may tell of them : or, 2. It may respect
themselves; 'let them tell' (or confess)
their own sins and punishments, as did Cain,
Judas, &c. Gen. iv. 13, 14; Mat. xxvii. 4.
Or, 3. It may show the cause of their judg-
ments, for 'the sin of their mouth,' &(•. and
so the Chald. expoundeth it. When they
SHALL,] Or, and let them betaken. And of
CURSING,] Or, for the curse, (tlie execration,)
which may be understood of ' the sin,' accord-
ing to Ps. X. 7 ; or, of the punishment Hiereof,
as Deut. xxx. 7. Of false denial,] Of
their lying, or of their leanness. The orig-
inal signifieth either, and may also be meant
of sin, or the punishment thereof. Let
THEM tell,] Or, they skull tell, speaking of
his people, or of the wicked themselves.
Ver. 14. — Consume,] To wit, them, as
loose, Mat. xxi. 2. for, 'loose him,' Mark
xi. 2.
Ver. 15. — And theyshall return,] Or,
' let them return,' &c. a prophecy of, or
prayer for their punishment, answerable to
their sin, as before verse 7.
Ver. 16. — They shall wander,] Or
make themselves wander, scatter themselves
abroad. The Heb. hath a double reading, to
include both these : so 2 Sam. xv. 20. See a
like punishment of the wicked, Job xv. 23.
The Chald. addeth, " They shall wander
abroad, that they may take a prey for to eat.
Shall howl,] Or, shall tarry all night, to
wit, hungry and unsatisfied. The Heb. sig-
nifieth either of these : but the Gr. chooseth
the former, ' they shall murmur,' howling
for hunger.
Ver. 17. — Sing thv strength,] That is,
praise with song thy strength, who canst
defeat my foes, and protect me.
632
PSALMS.
PSALM LX.
David complaineth to God of former afflictions, now upon better hope,
prayethfor deliverance. 8. Comforting himself in God's promises, he
craveth that help wherein he trusteth.
^ To tlie master of the music, upon Shushan eduth, Michtam of
David, for to teach. '^ When he fought with Aram of Mesopota-
mia, and with Aram of Zobah : and Joab turned and smote Edom
in the valley of Salt, twelve thousand.
^ O God, thou didst cast us away, thou didst break us, thou wast
angry; turn again unto us. * Thou didst make the land to quake,
didst rive it; heal thou the breaches thereof, for it is moved,
^ Thou didst sliow thy people a hard thing ; thou didst give us to
drink the wine of astonishing horror. " Thou hast given to them
that fear thee, a banner to be highly displayed, because of the cer-
tain trutli, Selah. ' That thy beloved may be delivered, save thou
with thy right hand, and answer me. * God spake by his holiness, .
I will be glad : I shall divide Shechem, and measure the valley of
Ver. 1. — Shushan,] That is, the six-
stringed instrument, (or Lily.') See Ps.
xlv. 1. Edqth,] That is, the testimony:
which here either beloiigeth to tlie music
now unknown to us, or meaneth tiie psalm to
be a testimony of David's faith and thank-
fuhiess; or to be sung by the priests before
the ark of God in the sanctuary ; which ark
and tables of the covenant in it, was called
• the testimony,' Exod. xl. 5, 20. Mich-
tam,] j4 golden sotig : see Ps, xvi. 1.
Ver. 2. — Aram,] That is, the Aramites,
or Syrians; tlie posterity of Aram, the son
of Shem, the sou of Noah, Gen. x. 22.
Mesopotamia,] A country so commonly
called of the Gr., Acts vii. 2; in Hub.
Naharajim, that is, of (or between) the two
rivers, meaning Tigris and Euphrates,
between which this laud lay. So the Chald.
expoundeth it, " Aram which is by Euphra-
tes." Zobah,] A country near the other,
called of Greek writers "Syria Saphena."
Edom in the valley of salt,] That is, the
Edomites, or Idumeans in the salt valley,
a place in that country, whereof mention is
also made, 2 Kings xiv. 7. Twelve thou-
sand,] III the history, 2 Sam. viii. 13, this
victory is ascribed to David; in 1 Chron.
xviii. 12, it is ascribed to Abishai, Joab's
brother, and there also the number is eigh-
teen thousand. It seemeth that captain
Abishai first set on them, and slew 6000; after
him followed Joab, and slew 12000 more.
here mentioned. And to David is this vic-
tory attributed, because he was king.
Ver. 3.— Cast us away,] This com-
plaint seemeth to have reference unto that
miserable state wherein Israel was, 1 Sam.
xiii. 19, &c; xxxi. 7. Turn,] The Chald.
addeth, " turn thy glory to us."
Ver. 4. — The land quake,] That is,
change the state thereof; as Hag. ii, 7;
compared with Heb. xii. 26 — 28 ; also Ezek.
xxxi. 16. This land the Chald. expoundeth
"the land of Israel." Rive it,] As at
earthquakes rifts and chinks appear. This
word is not elsewhere used in Scripture.
Heal,] Tliat is, repair: See the like phrase,
2 Chron. vii. 14.
Ver. 5. — Astonishing horror,] Or reel-
ing, giddiness : meaning they were drunken
with afflictions, which caused horror, as
drunkeimess with wine causeth giddiness.
This word is also used, Is. li. 17, 20—22.
Ver. 6. — A banner,] Or, ensign. This
word is applied to the flag or ensign of the
gospel. Is. xi. 12; xlix. 22; Ixii. 10; here,
to David and his victory. To be high dis-
played,] Or, to use for a ba?iner, which
hath the name of lifting high. The cer-
tain truth,] Of thy promises.
Ver. 7. — Answer me,] Or us, me and
my people. The Heb. hath both readings.
The Chald. explaineth it, " Receive my
prayer."
Ver. 8 Shall divideJ This meaneth a
PSALM LX.
533
Succoth. ' Gilead shall be mine, and Manasseh mine, and Ephraim
the strength of mine head ; Jehudah shall be my lawgiver.
" Moab my washing pot : over Edom I shall cast my shoe : Pales-
tina shout thou over me. " Who will lead me along to the city
of strong defence, who will lead me unto Edom ? '^ Is it not thou,
O God, that hadst cast us away, and wouldest not go forth, O God,
in our hosts ? '^ O give thou us help from distress, for vain false-
hood is the salvation of eartlily man. ^* Through God we shall do
valiantness, and he will tread down our distressers.
full possession after conquest, Josh, vi.; xiii.
7. Shechem,] a city in the tribe of
Ephraim, not far from Samaria, Gen. xxxiii.
16; Josh. XX. 7. Succoth,] A city in the
tribe of Gad, beyond the river Jordan, Josh,
xiii. 27.
Ver. 9. — Gilead,] And Manasseh :
These were the utmost borders of the land of
Canaan without Jordan: which howsoever for
a time they resisted David, and clave to
Ishbosheth Saul's son, 2 Sam. ii. 8, 9, &c.
yet were by God's promise to be subjected
unto David. Strength of my head,] That
is, my horns wherewith I shall smite the peo-
ple together, according to that promised bless-
ing, Deut. xxxiii. 17; or by head, may be
meant 'headship, kingdom,' or 'principality.'
Lawgiver,] Or statute-maker, a title of
authority; therefore the Gr. translate th here
" King." This also accordeth to the pro-
mise made to Judah, Gen. xlix. 10; 1 Chron.
V. 2.
Ver. 10. — Moab,] The land or people oi
the Moabites, near to the land of Israel; these
were the posterity of Lot, Abraham's nephew,
begotten by Lot in his drunkenness, of his
own daugliters. Gen. xix. 33, 36, 37; they
had now forsaken the true God, and wor-
shipped Baal-pehor and Chemosh, Num.
XXV. 1, 3; xxi. 29; were enemies to Israel,
Num. xxii.; Judg. iii. 12; and subdued by
David, 2 Sam. viii. 2. Washing pot,]
That is, \ised for base services, as a vessel to
wash my feet in. Over Edom shall I
CAST MY SHOE,] That is, I shall walk
through, possess, and tread down the land of
Edom (or Idumea) whose inhabitants were
Edomites, the posterity of Edom, that is,
Esau the elder brother of Jacob, who pro-
fanely selling his birth-right for a mess of
red pottage, (called in Heb. Edom,') had his
name theiefore Edom, to the perpetual shame
of him and his seed, Gen. xxv. 30; xxxvi. 8,
9; Heb. xii. 16, as Jacob by faith obtained
the glorious name of Israel; see Ps. xiv. 7.
Palestina shout thou,] For this, in Ps,
cviii. 10, it is said, ' over Palestina I will
shout.' So here it seemeth to be spoken in
mockery; intimating, that howsoever the
Philistines domineered and triumphed for a
while, (as appeareth, Judg. x. 7; xiii. 1; 1
Sam. iv. 10; xxxi. 1,) yet should they by
David be subdued ; as came to pass, 2 Sam.
viii. 1. Therefore the Gr. turneth it, " the
aliens are subject to me:" the Chald. thus,
*' concerning the Philistines, shout and be
strong, O congregation of Israel." Pales-
tina,] (called ill Heb. Pelesheth,) was a part
of the land of Canaan, westward by the sea,
inhabited by the Philistines which came of
the Castuhims, nephews 'of Mizraim the son
of Cham, the son of Noah, Gen. x. 14.
These with the Caphtorims, first inhabited
Caphtor, and from thence came to Palestina,
Amos ix. 7 ; where they drove out the
A vims, (the ancient inhabitants of the land,)
and dwelt in their stead, Deut. ii. 23. And
this seemeth to be the reason why usually the
Philistines are called in Gr. Allophyloi,
aliens, (of another tribe or nation;) because
they were not the first natural inhabitants.
Ver. 11. — Who will lead,] It is a
kind of wish, as Ps. xiv. 7, yet implying also
some difficulty, as the next verse here show-
eth. Of strong defence,] That is, defenc'
ed or fortified: see Ps. xxxi. 22. This
may be meant generally of all strong cities
that resisted David ; or specially of Rabbah,
the chief city of the Ammonites, whereof
see 2 Sam. xii. 26, 29, &c.
Ver. 13. — From distress,] Or from the
distresser, the adversary. For vain] Heb.
and vain: but and is often used for because,
or for; as 2 Sam. xxii. 28, with Ps. xviii.
28; sols. Ixiv. 5.
Ver. 14. — Do valiantness,] Or valour,
that is, valiant acts: according to the pro-
phecy. Num. xxiv. 19; or ' make a power,'
that is, ' gather an army,' as the phrase is
used, 1 Sam. xiv. 48, and in Ezek. xxviii.
4, it used for ' gathering of wealth.' See
the notes on Ps. xviii. S3. Will tread
down,] In Gr., " will set at nought," or
" contemn."
534
PSALMS.
PSALM LXL
David jlieth to God upon his former experience. 5. He vorveth per-
petual service unto him, because of his promises.
' To the master of the music, upon Neginath, a psalm of David.
"^ Hear thou, O God, my shouting, attend to my prayer. ^ From
the end of the land unto thee do I call when my heart is over-
whelmed : lead thou me unto the rock that is higher than I. * For
thou hast been a safe hope to me, a tower of strength from the face
of the enemy. * I will sojourn in thy tenter ever, I will hope for
safety in the secret of thy wings, Selah. ^ For thou, O God, hast
heard my vows, hast given inheritance to them tliat fear thy name.
' Thou wilt add days unto the days of the king, his years shall be
as generation and generation. ® He shall sit for ever before God ;
prepare thou mercy and truth, which may keep liim. " So will I
sing psalms to thy name, unto perpetuity, that I may pay my vows
day by day.
Ver. 1. — Upon Neginath,] Or with
neginath, that is, the playing on the strings
of the instrument: meaning tliat this psalm
■was to be sung with music of stringed instru-
ments. See Ps. iv. 1.
Ver. 3. — End of the land,] Theiitmost
border of the land of Canaan, where David
sometimes was driven to abide, 2 Sam. xvii.
24 ; or, ' end of the earth.' Is over-
whelmed,] Or covered over, viz., with
grief, (as the Gr. explaineth it) whereby it
" iainteth, opprest with sorrow," So Ps.
cii. 1; Ixxvii. 4; cvii. 5; cxlii. 4. Lead
THoa,] Or, thou wilt lead: a speech of
faitli, from former deliverances, as the next
verse showelh. Higher than I,] Which
I cannot get upon, unless thou lead me.
Ver. 4. — A safe hope,] Or, shrouding
place, where he hoped for, and had found
safe shelter.
Ver. 5 I will sojourn,] Or, shall abide.
See Ps. XV. 1. In the secret,] Or, the
hiding place, called elsewhere ' the shadow
of his wings,' Ps. xxxvi. 8; Ixiii. 8. See
Ps. xci. 1—4.
Ver. 6 My vows,] That \s, my prayers
made with vows, as the saints used. Gen.
xxviii. 20; Judg. xi. 30, 31. Hereupon,
prayer is called in Gr. proseuche, of pouring
out vows to God. Inheritance to them,]
So the Gr. also hath it; or, " given me the
inheritance of them ; that is, such a blessing
as usually thou bestowest on such as fear thee.
The Chald. paraphraseth, thou hast given an
inheritance in the world to come to them
that fear thy name."
Ver. 7. — Thou wilt add,] Or prayer-
wise, add thou, &c. so the rest. Days unto
days,] Or, iipon days, that is, a long life.
Of the King,] Meam'ng himself, and spe-
cially Christ, who was to be his sou after the
flesh. So the Chald. saith, " of the King
Christ." See Ps. Ixxii. ; Ixxxix. 21, 30, 37,
38.
Ver. 8. — He shall sit,] viz., on the
throne, that is, reigii, or sit, that is, dwell,
or abide, as Ps. cxl. 14. Prepare,] Or,
appoint, as his due and ready portion. The
Heb. is man, a name whereliy that prepared
meat was called, which God gave his people
from heaven, Ps. Ixxviii. 24.
Ver. 9. — Day by day,] Or day and day,
that is, daily. The Hebs. usual phrase is,
" day day;" so Ps. Ixviii. 2S ; Gen. xxxix.
10; Is. Iviii. 2; Exod. xvi. 5; sometimes
' day and day,' as Esth. iii. 4; 2 Cor. iv. 16.
So ' two two,' Mark vi. 7, for, ' two and
two.' The Chald. maketh this paraphrase,
*' when I pay my vows in the day of the
redemption of Israel, and in the day when
the King Christ shall be anointed to
reign."
PSALM LXII.
535
PSALM LXIL
David professing his confidence in God, discourageth his ene77iies, 6.
repeateth his assured confidence; 9. Teacheth the people to trust in God,
not in worldly things. 1 2. Porver and mercy belong to God.
' To the master of the music over Jeduthun, a psalm of David.
^ Yet surely unto God my soul keepeth silence ; from him is my
salvation. ^ Surely he is my rock, and my salvation, mine high
defence, I shall not be moved much. * How long will ye endea-
vour mischief against a man ? ye shall be killed all of you, ye shall
be a bowed wall, as a fence that is shoved at. ° Surely they con-
salt to thrust him down from his liigh dignity, they delight in a
lie : with his mouth each of them blesseth, and with their inward
part they curse, SelaJi. ^ Yet unto God, my soul keep thou silence :
for from him is my expectation. ' Surely he is my rock and my
salvation ; mine high defence, I shall not be moved. * In God is
my salvation and my glory ; the rock of my strength, my safe
hope, is in God. ^ Trust ye in liim in all time, O people ; pour
out your heart before him ; God is a safe hope for us, Selah.
Ver. 1. — Over Jeduthun,] That is,
over Jeduthuii's posterity, who was a singer
ill Israel, 1 Chroii. xxv. 3; or, 'to Jedu-
thun.' See also Ps. xxxix. 1.
Ver. 2. — Yet sorely,] Or, 07ily. It is
an earnest affirmation, against some contrary
temptation or speech, and exchideth all other
things. So verse 3, 5, 6, 7, 10. Keepeth
SILENCE,] Or is silent, or still, that is, quiet,
submissive, and (as the Gr. explaineth it) sub-
ject; the rebellious aii'ections being tamed
and subdued. See also Ps. iv. 5.
Ver. 3. — Moved much,] Or, moved with
a great inoving. ' Persecuted, but not for-
saken; cast down, but I perish not,' as 2 Cor.
iv. 9; for God ' giveth the issue with the
temptation,' 1 Cor. x. 13. The Chald.
expounds it, "I shall not be moved in the day
of great affliction."
Ver. 4. — Endeavour mischief,] This
word is not fourid elsewhere in the scripture.
It denoteth both ' a purpose in mind, and a
thrusting forward in act of any mischievous
deed." Ac-vinst a man,] In Chald.,
•' against a gracious man." So man here is
used as in Jer. v. 1; ' if ye can find a man,'
that is, a just and godly man. Ye shall be
killed,] Or will ye be murdered? violently
killed. Some Heb. copies varying a point or
vowel, give it an active signification, " will
ye murder? This the Gr. followeth; but the
former sense here fitteth best. A fence,]
fFall or mure, another word than the for.
mer. Shoved at,] Or, thrust, namely, /or
to fall, as is expressed, Ps. cxviii. 13.
Hereby is meant a great and sudden ruin, as
Is. XXX. 13; Ezek. xiii. 13, 14.
Ver. 5. — From his high dignity,] Or
excellency, whereunto he was exalted of God
David speaketh this of himself, (therefore the
Gr. hath, "mine honour;)" and blameth
them here for oppugning his dignity, as he
did before in Ps. iv. 3. Th2Y delight,] Or
readily like of, and accept of a deceiveable
lie. Each of them blesseth,] Heb.,
"they Mess-" but his mouth leadeth us to
mind it of all in general, and every one in
particular. Compare Ps. v. 10, Blessing is
used for ' fair words,' and sometimes ' flat-
tery,' Rom. xvi. IS.
Ver. 6, — My expectation,] That is,
my salvation expected, and hoped for, as
verse 2.
Ver. 9.- — In all time,] That is, always:
See Ps. xxxiv. 2. Pour out your heart,]
That is, the desires of your heart, your
prayers with tears. A similitude taken from
pouring out of waters, as is expressed. Lam.
ii. 19; 'pour out thy heart like water before
the face of the Lord.' This was practised in
Israel when they drew water (from tneir
heart) and poured it out (by their eyes) before
the Lord, 1 Sam. vii. 6. A like phrase is
' pouring out the soul,' Ps. xlii. 5; 1 Sam. i.
53G
PSALMS.
'° Surely the sons of base man are vanity, the sons of noble man are
a lie : in balances to mount up, they together are lighter tlian
vanity. " Trust not ye in oppression, and in robbery become not
vain : if powerful wealth do increase, set not the heart thereon.
'^ Once did God speak, twice heard I this same : that strength per-
taineth to God. '^ And to thee, O Lord, mercy, for thou wilt pay to
man according to his work.
15. The Chald. maketh this paraphrase,
" Cast down before him the pride of your
heart, and pray before him with all your heart,
and say, God is our hope for ever."
Veh. 10. — Noble man,] Hereby is meant
men of all degrees, high and low. See the
notes on Ps. xlix. 3. In balances to
MOUNT UP,] Or, to ascend: meaning that all
men together, if they be put in one balance,
and vanity in another, they will mount up,
that is, be lighter than vanity itself. And
the word hebel, vanity, here used, denoteth
' a vain light thing,' as the breath of one's
mouth, or bubble on the water.
Ver. 11. — In oppression,] That is, in
goods gotten by oppression, extortion, or
fraudtdent injury: this word importeth
'guileful wrong,' as the next, more 'open
violent robberies.' See also Is. xxx. 12.
Become not vain,] That is, foolish and vile
in respect of others, and deceiving yourselves.
For to ' make vain,' is to ' deceive,' Jer. xxiii.
16; and to 'wax vain,' is to be 'vile and
come to nothing,' Job xxvii. 12; Jer. ii. 6;
Rom. i. 21. This instruction which con-
cerneth all men, David applieth to his sol-
diers, that they should not give themselves to
the spoil. Compare Luke iii. 14. Power-
ful wealth,] Riches; see Ps. xlix. 7.
Set not the heart,] That is, do not
affect it, or carefully regard it, but 'use this
world as though you used it not,' 1 Cor. vii.
31. So, to 'set the heart,' is to regard or
' care for a thing,' 1 Sam. iv. 20; ix. 20; 2
Sam. xviii. 3; Exod. xxvii. 23; Prov. xxii.
17.
Ver. 12. — Once,] Heb. one, meaning
one time, as Exod. xxx. 10; and as is express-
ed, Josh. vi. 3. So twice, or two times.'
Though it may also be interpreted one thing,
two things (as achathh one thing, Ps. xxvii.
4.) The Gr. here saith, " Once spake God,
these two things have I heard."
Ver. 13. — To man,] That is, to every
one, as this phrase is opened, Matt. xvi. 27 ;
Rom. ii, 6; Rev. xxii. 12. To his work,]
Whether it be good or evil. See the like in
Prov. xxiv. 12; Jer. xxxii. 19; Job xxxiv.
11; Ezek. vii. 27; 2 Cor. v. 10; Eph. vi.8;
Col. iii. 25; 1 Pet. i. 17.
' PSALMLXIII.
David under persecution shorveth Ms thirst for God, and comforts
that he had found in him. 1 0. His confidence of his enemies' destruc-
tion., and his own safety.
\ A psalm of David, when he was in the wilderness of Judah.
0 God, thou art my God, early will I seek thee ; my soul
Ver. 1, — Wilderness of Judah,] The
forest of Hareth, 1 Sam. xxii. 6 : or, ' the
wilderness of Ziph,' 1 Sam. xxiii. 14; both
which were in the tribe of Judah.
Ver. 2. — Early,] This noteth care and
diligence, Job viii. 5; Hos. v. 15; Ps. Ixxviii.
34; Prov. i. 28; Luke xxi. 38. Longeth
ardently,] This word (which is only found
here) seemeth to denote an earnest or hot
appetite for meat, as the former thirst is for
drink. Land of drought,] That is, dry
land, for so the wilds or deserts were usually
'waterless,' Ps. cvii. 33, 35; Exod. xvii. 1 ;
Num. XX. 1, 2; Jer. ii. 6. Weary,] And
consequently ' thirsty,' which is caused by
'weariness.' So Ps. cxliii. 6. Or weari-
some to travel, as the Gr. translateth it,
" wayless," which none can go in.
PSALM LXIII.
537
lliirstetli for thee, my flesh longetli ardently for thee in a land of
drought, and weary without waters. ^ So as I did view thee in the
sanctuary, for to see thy strength, and thy glory. ^ Because thy
mercy is better than life, my lips shall celebrate thee. ^ So will I
bless tliee in my life, in tliy name will I lift up my palms. * My
soul shall be satisfied as with fat and fatness, and my mouth shall
praise tvith lips of shouting joy. ' When I remember thee on my
bed, meditate on thee in the night watches. ^ That thou hast been
a helpfulness to me, and in tlie shadow of thy wings I shouted. ^ My
soul cleaveth after thee, thy right hand upholdeth me. '" But they
that seek my soul for tumultuous ruin, shall go into the lower parts
of the earth. ^' They shall make him run out by the hands of the
Ver. 3.- The sanctcary,] Or, the sane
fiti/, the holy place, so called for the more
reverence, and because ' holiness became that
house,' Ps. xciii. 5. For to see,] Tliis
may be meant of his present desire to behold
it as in time past: or as a continued speerli
of his passed comfort, ' when I did behold
thy strength.' Thy strength and thy
CLOKY,] Both these were seen in the ' ark of
the testimony,' whence God's oracles were
uttered, Exod. xxv. 22; Num. vii. 89; called
therefore the ' ark of God's strength,' Ps.
cxxxii. S; and also his glory, 1 Sam. iv. 21,
22. See also Ps. Ixxviii. 61; cv. 4.
Veb. 4 — Celebrate,] Lmid, or glorify
thee. The Chald. paraphraseth on this verse
thus: "because thy mercy which thou wilt
do to the just in the world to come, is better
than the life which thou hast given to the
wicked in this world, therefore my lips shall
laud thee."
Ver. 5. — So will I bless thee,] To wit,
when thou restorest tne again into thy sanc-
tuary : therefore also it may be taken for a
prayer, ' So let me bless thee.' In my life,]
That is, whiles I live here on earth: as the
Chald. saith, " in my life in this world." So
Ps. xlix. 19; civ. 33; cxlvi. 2. Lift up
MY HANDS,] That is, pray: which was with
his gesture of holding up the palms of the
hands towards heaven, as looking to receive a
blessing. So Job xi. 13; Lam. ii. 19; iii.
41; Ps. cxii. 2. It is called also ' the lifting
up of the hands,' Ps. xxviii. 2; and 'spread-
ing out of the palms,' Ps. xliv. 21; Ixxxviii.
10.
Ver. 6. — Fat,] Or sewet and fatiicss.
Both words in the original i\g^n^y fatness:
and hereby is meant ' satiety of pleasures;' so
Jer. xxxi. 14 ; Ps. xxxvi. 9. The Chald.
expoundeth it, " satisfied with thy law."
Ver. 7. — When I remember,] Or, if I
remember, that is, so oft as. The Iltb i?n, if.
Vol II 3
is here used for when; as also 1 Sam, xv. 17.
So in Gr., ean, if, Matt. vi. 22 ; is hofan
when Luke xi. 34. Watches,] Or custodies,
observations, which were ' in the night,' as
is expressed, Ps. xc. 4. See the notes
there.
Ver. 8. — Helpfulness,] That is, a full
help, as Ps, xliv, 27. Of thy wings,]
Wliich the Chald. translateth, " of thy
divine Majesty." So Ps. Ivii 2.
Ver. 9.— Cleaveth after thee,] This
notttli love, constancy, and humility and
union in the spirit: for as man and wife
cleaving together, are one flesh, Gen. ii. 24 ;
so * he that cleaveth to the Lord, is one
spirit,' 1 Cor. vi. 17. And this union com-
eth of the Lord, who saith by the prophet,
' as the girdle cleaveth to the loins of a man,
so have I tied to me the whole house of
Israel, that they might be my people,' Jer.
xiii. 11.
Ver. 10. — For tumultuous rdin.] That
is, to bring my soul mito destruction, or
rui7i. See this word, Ps. xxxv. 8.
Ver. II. — They shall make him run
out,] Or, they (the enemies) shall pour
out him, meaning some principal, as Said, or
every of his foes: or he (everyone that seeks
my soul) 'shall be made run out,' that is,
' his blood shall be shed,' as waters, Ps. Ixxix.
3. A like phrase is used Jer. xviii. 21 ;
Ezek. xxxv. 5. The Gr. translateth, "They
shall be delivered unto the hands of the
sword." Hands,] That is, the edge, or
force of the sword, as Job v. 20; Jer. xviii.
21. Portion of foxes,] That is, left
unhuried, for foxes and other wild beasts to
prey upon and devour. So Saul's blood flow-
ed out by the sword, and his company slain
on mount Gilhoa, lay for a prey to the beasts,
1 Sam. xxxi. So Christ's enemies slain with
the sword are eaten of ravenous fowls. Rev.
xix. 21.
Y
538
PSALMS.
sword, tliey shall be the portion of foxes. '' But tlie king shall
rejoice in God ; every one that sweareth by him shall glory, but
stopped shall be the mouth of them that speak a lie.
Ver. 12. — BaT THE King,] That is, /
who am King by God's anointing, 1 Sam.
xvi. 12, 13; and Christ tiie son of David.
Sweareth by him,] That is, by God; the
Chald. saith, "by his word:" by swearing,
meauing God's whole worship, whereof
swearing was a part, Deut. vi. 13; Is. x!v.
23; Ixv. 16; Jer. iv. 2. Therefore that
which the prophet calleth ' swearing,' Is. xlv,
23; the apostle calleth ' confessing to God,'
Rom. xiv. 11.
PSALM LXIV.
David prayeth for deliverayice, complaining of his e7icmies.
prophesieth their destruction, whereat all men shall fear.
8. He
' To the master of the music, a psalm of David.
^ Hear my voice, O God, in my prayer ; preserve my life from
dread of the enemy. ^ Hide me from the secret of evil doers, from
the tumultuous rage of them that work painful iniquity. * Which
have whetted their tongue as a sword, have bent their arrow, even
a bitter word. ^ To shoot in secret places at the perfect; suddenly
will they shoot at him, and fear not. ^ Tliey confirm to themselves
an evil word ; they tell to hide snares : they say. Who shall see
them ? ' They search out injurious evils, they accomplish an
exquisite search, even tlie inmost of each man, and the deep heart.
* But God hath shot at them an arrow, suddenly their strokes have
been. ^And when they have caused them everyone to fall upon tliem-
Vee. 2. — Prayer,] Or meditation: see
Ps. Iv. 3; the Gr. saith, " when I pray unto
thee."
Ver. 3.— The secret,] Or secrecy,
mystery, that is, council, or assembly of evil
doers, that is, the malignant church, as the
holy church is called ' the secrecy ' (or 'mys-
tery) of the righteous,' Ps. cxi. 1.
Ver. 4. — Bent their arrow,] That is,
laid their arrow ready on their bended bow.
The like phrase was in Ps. Iviii. 8. See also
Ps. xi. 2. Bitter word,] Or, bitter thing,
as the Gr. explaineth it. So after in verse
C; 'an evil word,' or ' thing.' See the notes
on Ps. vii. 1. 'A bitter word ' is here call-
ed au /arrow;' and in Jer. ix. 3; their
* tongue' is called their ' bow.'
Ver. 6. — They tell to hide,] Or, of
hiding, that is, impart their counsel one to
iinoilier, how to hide snares. They accOiM-
PLiSH AN EXQUISITE SEARCH,] Or, « scarck
fearched out, that is, a curious diligent
search. The Gr. translateth, "they are
consumed searching out searches:" meaning
that they spend both their time and them-
selves, in searching ont evils against the just.
It may also be read, ' we are consumed by
the search searched out,' meaning that in
their judgment we cannot escape tiieir snares.
Even the inmost,] Heb. atid the inmost,
that is, whatsoever any man's wit and deep
heart can find out: or, ' So deep (is) the
inward part and heart of man.'
Ver. 8.— Have been,] Or, assuredly
shall be: the time past being used for more
certainty, as in Is. ix. C. And by havebeen,
is meant the sure event and accomplishment
of God's judgments on them, with the con-
tinuance of the same. As the Heb. word of
♦ being,' signifieth ' to come to pass,' or have
event,' 1 Sam. iv. 1 ; Job xxxvii. 6 ; and to
'continue to be,' Dan. i. 21 ; Is. Ixvi. 2;
Ruth i. 2.
Ver. 9. — They have caused them
PSALM LXV. 539
selves hy their own tongue, they shall betake themselves to flight,
whosoever seeth them. '" And all men shall tear, and declare the
work of God, and prudently consider his deed. " The just man
shall rejoice in Jeliovah, and hope for safety in him, and glory
shall all the upright of lieart.
EVERY ONE,] Heb. cttusecl him: which being
spoken of many, as in this place, meaneth
them all severally, to one man. To fall,
&c.] Or to sfumble doivn: signifieth, that
God's strokes should have eflect to overthrow
them by their owu devices. Betake them-
selves TO FLIGHT,] Or, shall tvantler about
in their flight; which noteth grt-at fear and
unstayedness, (which the Gr. therefore tuiii-
eth, " are troubled," and is meant of the
wicked, their favourites.
PSALM LXV.
GocTs praises in Z'lon for hearing prayer, 4. for pardoning sins, 6.
/or his just adnmiistralion in the world, 10. and for his manifold bless-
ings upon his land and people.
^ To the master of the music, a psalm, a song of David.
2 Praise, silent, waiteth for thee, O God, in Zion ; and to thee
shall the vow be paid. ^ Thou hearcst prayer, unto thee all flesli
shall come. ^ Words of iniquities have prevailed against me ; our
trespasses, thou wilt mercifully cover them. ^ O blessed is he whom
thou choosest and takest near, that he may dwell in thy courts j
we shall be satisfied with tlie good things of thine house, with the
Ver. 2. — Praise, SILENT, avaiteth,] Or,
is silent, that is, submissively and quietly
ex'pecteth thee: see Ps. Ixii. 2; or, 'Unto
tliee there is silence and praise,' that is,
silence looking to receive mercies, and praise
for them being received. The Gr. saith,
"praise becometh thee." The Heb. also
may imply the same, though it be more sig-
nificant. The Chald. paraphraseth thus,
" The praise of the angels is counted as
silence before thee, O God, whose Majesty
(is) in Zion."
Ver. 3. — Thou hearest,] Or, O thou
that hearest, or, he that heareth: see after
in verse 7. All flesh,] That is, all sorts
of men; as Gen. vi. 12; Ps. cxlv. 21 ; Acts
ii. 17. This is a prophecy of all nations
converted unto Christ.
Ver. 4. — Words of iniquities,] Or, of
perversities, that is, perverse things, or
words, unrighteous deeds. Words are often
put for ' things,' as Ps. vii. 1. Mercikully
COVER,] Or expiate, propitiate, purge away.
and so cover, and forgive. Of the Heb.
Caphar, which signifieth to " cover," the
"cover of the ark" was called Caporeth,
Exod. XXV. 17; in Gr. hilasterion, that is,
the ' propitiatory,' or meicy-scat, Heb. ix. 5;
which name Paul giveth to Christ, Rom. iii.
25; who is the true ' propitiation for our
sins,' I John ii. 2.
Ver. 5. — Takest near,] Or, causest to
approach, to "it, unto thyself; the Gr.
saith, " takest unto thee." Thy courts,]
Or court-yards, the open places of the taber-
nacle and temple. There was an ' inner
court' and 'an outward,' 1 Kings vii. 12;
one for ' the priests,' and another for ' the
people,' called ' the great court,' 2 Chron. iv.
9; 2 Kings xxi. 5. Good things,] So the
Gr. explaineth it well: the Heb. speaking of
the good thing in general, comprehending the
whole store of pleasures and commodities; as
Deut. vi. 11 ; Gen. xlv. 23. The like here
foUoweth, ' holy,' for all ' holy thiugs.' And
among • good things,' understand the princi-
540
PSALMS.
holy tilings of thy palace. ^ Fearful things m justice thou wilt
answer us, O God of our salvation, the hope of all the ends of the
eartJi, and of those far off by sea. ' O he tliat stablisheth tlie
mountains by his able might, is girded about with strengtli.
^ Which appeaseth the noise of tlie seas, the noise of their waves,
and the tumultuous noise of the people. ^ And fear do they that
dwell in the utmost parts, for thy signs ; the out-goings of morn-
ing and evening, thou makest shout. '" Thou visitest the land, and
plenteously moistenest it ; very much thou enri chest it, ivith the
stream of God full of waters; thou preparest their corn, when thou
hast so ordained it. ^' Thou waterest abundantly the ridges of it,
thou settlest the furrov/s of it, thou makest it soft with showers.
pal, the gift of the ' Holy Spirit:' as that
which in Matt. vii. 11. is 'good things,' in
Luke xi. 13. is called ' the Holy Spirit.'
Ver. 6. — Fearful things, &c.] God out
of his tabernacle gave oracles and answers to
his people, Num. vii. 89 ; and from heaven
he answered to their prayers against their
adversaries, Ps. iii. 5; he answered always
things ' reverend ' and ' fearful.' Thosk
FAR OFF BT SEA,] Whereby is meant, not
only those upon the sea, whose hope God is,
Ps. cvii. 23, 28, &c. but those also that
dwell far asunder disjoined by the sea, as in
islands, which ' wait for his law,' Is. xlii. 4.
So the Chald. interpreteth it, "and of the
isles of the sea which are disjoined from the
diy land (or continent.)"
VkR. 7 O HE THAT STABLISHETH,] Or,
which setteth fast: it is a continued speech
to God, as the words before and after mani-
fest, but the person changed for more passion,
like that in Job xviii. 4. ' O he that teareth
his soul,' for, ' O thou that tearest thy soul.'
See the notes on Ps. lix. 10. Mountains,]
Hereby is often meant ' kingdoms, polities,'
and ' commonwealths,' Jer. li. 25. See Ps.
XXX. 8. The Chald. understands it here of
God's " preparing food for the wild goats of
the mountains."
Ver. S. — Of the seas,] Waters signify
peoples, Rev. xvii. 15; and seas are the
huge 'armies of peoples,' Jer. li. 42; Is.
xvii. 12, 13. All such, as well as the natural
sea's, God assuageth; see also Ps. xlvi. 7.
Ver 9. — And they,] Or, fFhen they
fear. Utmost parts,] Or, borders, to wit,
of the earth, as is expressed, I?, xli. 5.
The out-goings of morning, &c.] This may
be meant both of tlie successive course of day
and niglit, and of them that go out at morn-
ing and evening, which be men to their
labour, and beasts for their prey, as is showed
Ps. civ. 20 — 23; and of people, inhabiting
the east and west parts of the world.
Ver. 10. — Plenteously moistenest it,]
This sense the Gr. yieldeth: the Heb. also
may be turned, " when thou hadst made it to
desire rain:" or, "and givest it the desire
thereof." These things are spoken first of
' the land of Canaan," (as the Chald. expound-
eth, " thou rememberest the land of Israel;)"
which God visited and blessed continually, as
Moses telleth, Deut. xi. 12; and spiritually
are meant of Christ's church, Ezek. xxxvi.
8, 9, &e. Very jiuch,] Or, with multitude,
to wit, of riches, or good things. The
stream,] Or, brook, riveret. See Ps. i. 3 ;
xlvi. 5. The Chald paraphraseth, " from the
fountain of God which is in heaven, which is
full of the showers of blessing." Of God,]
That is, with heavenly, sweet, and wholesome
streams of waters, not as Egypt, watered
with man's labour, but ' drinking waters of
the rain of heaven," Deut. xi. 10, 11. The
sti eam of God may be here taken for ' an
excellent stream,' as ' mountains of God,'
Ps. xxxvi. 7; and the word ivith is to be sup-
plied. Compare herewith Joel iii. 18; Rev.
xxii. 1 ; where ' a fountain, and pure river of
water of life,' come forth from the Loid's
house and throne. Thei r corn, ] Theirs
that dwell in thy land, and house: after thnt
thou hast thus prepared the land, and watered
it, thou makest it fruitful.
Ver. 11. — Settlest the furrows,] Or,
the clods, that is, with rain thou causest the
clods to lie close to cover the seed. The
Heb. words being indefinite, "to settle," &c.
have like signification with the former. See
Ps. xlix. 15; Ixxvii. 2; ciii. 20. Makest
it soft,] Or ?neltest, resolvest, makest «>
moist, with drops of rain, that fall many.
See Ps. Ixxii. 6. The bod,] Or branch,
that which springeth up out of the earth
PSALM LXVI.
nil
thou blessest tlie bud of it. '^ Thou crownest the year of thy
goodness, and thy paths drop fatness. '^ Tliey drop on tlie pastures
of tiie wilderness, and the hills are girded about with gladness.
" TJie pastures are clad with sheep, and the valleys are covered with
corn ; they shout, they also sing.
This name is given to Christ himself, Is. iv.
2; Zach. iii. 8; vi. 12.
Ver. 12 — Year of thy goodness,] That
is, thy good year, which thou honourest with
singular blessings. So God commanding the
sabbath year, promised to bless the sixth year,
that it should bring forth fruit for thrte years,
Lev. XXV. 20, 21. But 'the good year' is
that ' acceptable year of the Lord,' which
Christ preached, Is. Ixi. 2; Luke iv. 19.
Thv paths drop,] The ciouds which are
God's chariot, Ps. civ. 3; in which water is
bound, Job xxvi. S; and from which rain is
dropped, to cause the earth to fructify. Job
xxxvi. 2S; xxxviii. 26,27. And />a^A* here
are properly such tracks as are made by
chariot wheels.
Ver. 13. — Of the wilderness,] Where
there is no man, Job xxxviii. 26; that grass
may grow for beasts, Ps. civ. 14. Though
sometimes shepherds there feed their flocks,
Exod. iii. 1. Girded m-ith gladness,]
Rejoicing for the store of grass that grow on
them on every side. Things are figuratively
said to be glad, when they attain unto and
abide in their natural perfection: so light is
said to rejoice when it shineth clear and con-
tinually, Prov. xiii. 9.
Ver. 14. — The pastdres,] Or, fields, are
clothed, that is, covered, abundantly stored
with flocks of sheep. For " fields," the Gr.
putteth "rams of the sheep:" the Heb.
Carim signifieth both, Is. xxx. 23; xxxiv. 6;
but the grammatical construciion and cohe-
rence here showeth it rather to be 'fields' or
' pastures.'
PSALM LXVL
^n exliortation to praise God, 5. to observe his works, 8. to bless him
for his (/7'acious benefits. 13. The prophet voiveth religious service to
God. 16. He declareth God's special goodness to himself.
' To the master of the music, a song, a psalm.
^ Shout ye unto God, all the eartli. With psalm sing the glory
of his name, put glory to his praise. ^ Say unto God, How fearful
is every of thy works ! through the greatness of thy strength thine
enemies shall falsely deny to thee. * Let all the earth bow down
themselves to tliee, and sing psalm to thee ; let them sing psalm
to thy name, Selah. * Come and see the works of God : he is fear-
ful in his doing toward the sons of Adam. ® He turned sea to dry
land, they passed through the river on foot, there did we rejoice in
Ver. 1. — Shout,] To wit, with ajoyfnl or
trium'phant noise: see Ps. xli. 12. All
THE earth,] Or, all the land, that is, the
inhabitants thereof, as the Chald. explainetb.
So verse 4, and Ps. xcviii. 4; and c. 1 ; aud
often in scripture.
Ver. 2. — Pdt glory,] In Gr., "give
glory to his praise," that is, " make his
praise glorious and honourable." A like
phrase is in Josh. vii. 19; ' put glory to Jeho-
vah,' that is, give him glory.
Ver. 3. — Fearful in every, &c.] Or,
fearful art thou in thy works. One word
singular, and another plural, meaneth exactly
' all and c\^xy one,' as Ps. Ivii. 2; Ixii. 5.
Falsely deny,] Or, lie, that is, feignedly
submit: see Ps. xviii. 45.
Ver. 4.— Let all,] Or, All shall.
Ver. 5. — In his doing,] Or, in practice}
the Gr. iranslateth, " in counsels;" see Ps.
ix. 12.
Ver. G. — Sea to dry land,] The red sra
542
PSALMS.
liini, ' He ruletli with his power ^r ever, iiis eyes espy among tlie
nations ; tiie rebellious, let them not exalt tliemselves, Selali. "* Ye
people, bless our God, and make tlie voice of his praise to be heard.
" That putteth our soul in life, and hath not given our foot to be
moved. '° For thou, O God, hast proved us, thou hast tried us as
silver is tried. ^' Thou liast brought us into the net, thou hast laid
straitness on our loins. '^ Thou hast caused men to ride upon our
liead, we came into fire and into waters, and thou hast brought us
out to an abundant place. '^ I will come into thine house with
burnt- offerings, I will pay to tliee my vows. " Which my lips
have uttered, and my mouth hath spoken in the distress upon me.
'' Burnt-offerings of marrowed rams I will offer up to thee with
God turned to dry land by a strong east
wind, dividing the waters, that Israel might
go through it, Exod. xiv. 21, 22. Throdgh
THE RIVER,] Jordan, when the banks
thereof were full, was dried ; the waters
stood still on an heap till all the people went
through it, Josh, iii, 13, 14—17. So the
Cliald. explaineth it, " through the river
.Jordan the sons of Israel went on their feet."
There did we rejoice,] He teacheth them
to apply tlieir fathers' deliverances to them-
selves: for all things fore-written are for our
learning and use, Rom. xv. 4. A like
speech another prophet useth, ' he found him
in Bethel, and there he spake with us,' Hos.
xii. 4. The Chald. paraphraseth, " I will
lead them to the mount of the house of the
sanctuary there we will rejoice in In's word."
Ver. 7. — Espv,] That is, ivatchfully vieiv
in the nations, that is, (as Solomon expound-
eth it) ' in every place, both the evil (per-
sons) and the good,' Prov. xv. 3. "The
REHELLious,] Or, the off-fallen, froward &i\d
refractory persons, which exasperate and pro-
voke the Lord to bitterness, as the Gr. here
translateth. Exalt,] Or, be exalted {puft
up) in themselves.
Ver. 8. — Pe iples,] Tribes of Israel,
called a.]so peoples, Acts iv. 27. Make to be
HEARD,] Or, ca?ise {men) to hear, sound
forth audibly: see Ps. xxvi. 7.
Ver. 9. — That putteth our soul in
LIFE,] That is, first giveth, then preserveth
life^ and finally restoreth our dead souls unto
life. Saving from dangers of death, Ps. xxx.
4, ' quickening them that were dead in sins,'
Eph. ji. 1. The Chald. expounds it, "the
life of the world to come." Given our
FOOT to be moved,] That is, suffered our
estate to be changed to our ruin: so Ps.
xxxviii. 17; cxxi. 3. See Ps. xv. 5.
Ver. 10. — As silver is tried,] Ileb.
as to try silver; and this meaneth sore afflic-
tions, as at large is showedj Ezek. xxii. 19 —
22, wherefore when God mentioneth lesser
trials, he saith, ' Lo, I have tried thee, but
not as silver,' Is. xlviii. 10. Hereby also is
meant a purifying from dross and corruption
by afflictions. See Mai. iii. 3; Zach. xiii.
9 ; 1 Pet. i. 7.
Ver. 1). — Straitness,] Or, affliction,
as the Gr. also turneth it; but hereby a strait
chain or wringing girt may be meant, such as
burthens are tied with to the back of beasts.
Ver. 12. — Upon our head,] To use us
as beasts for to carry them ; it meaneth ser-
vile subjection: see the like in Is. li. 23.
Came into fire and into waters,] That
is, passed through aflliction of sundry sorts; Ps.
xxxii. 6 ; Ezek. xv. C, 7. Also in Num. xxxi.
23, those things are said ' to come into or pass
thiough fire,' which would abide the same
without being consumed, as metals. That
sense hath also use here, as after is showed.
An abundant place,] Or, a moist, a ivcll
watered land, where we may drink our fill.
The Gr. calleth it "a refreshing;" which
well fitteth with the comforts of the gospel, as
Acts iii. 29.
Ver. 14. — Opened,] That is, uttered, or
promised distinctly and seriously, as the Gr.
saith, "distinguished:" for the mouth being
opened in vows, sigiiilleth that they may not
be called back, Judg. xi. 35, 36. Distress
UPON me,] Or, in my distress: so Ps. xviii.
7; lix. 17.
Ver. 15. — Marrowed rams,] That, is,
fat and lusty. The word ' rams' is in Ileb.
set after the word 'incense:' which may
therefore be read, ' the incense (or perfume)
of rams,' meaning the fat which was burned
on the altar. And so it may intend 'peace-
offerings,' as before he mentioned ' burnt-
offerings :' see Lev. iii. 9 — 11, compared
with Lev. i. 10—13. The Chald.expoundeth
it, "incense of spices, and sacrifices ol rams.'
Make ready,] Or, offer, as the Gr. inter-
pietetli it. The Hub! word to make or do,
PSALM LXVII.
543
incense ; I will make ready beeves, with goat^bucks, Selah. '^ Come
hear ye and I will tell, all ye that fear God, wliat he doth done to
my soul. " Unto him I called with my mouth, and he was extolled
under my tongue. ^^If I had seen in my heart painful ijiiquity, the
Lord would not have heard. ^° But surely God hath heard, hath
attended to the voice of my prayer. ^° Blessed he God, which hatli
not turned away my prayer and liis mercy from me.
VeR. 18.— If I HAD SEEN IN MY HEART,]
That is, liad regarded with it: so to 'see,'
is to ' behold ' with a corrupt afi'ectioii, Job
xxxi. 26. Thus God ' cannot see evil,' Hab.
i. 13. Would not have heard,] For,
' God heareth not sinners,' John ix. 31; nor
' hypocrites,' Job xxvii. 8, 9; Prov. xv. 29,
The Gr. maketh it a wish, " Let not the
Lord hear me.''
is nsed for ' dressing ' or * making ready ' of
meat, or sacrifices, Gen. xviii. 8; Judg. vi.
19; Exod. X. 25; xxix. 3C ; Lev. xvi. 24;
xxii. 23. Beeves,] The Heb. bakar is the
beef generally; one for many, as in Ps. viii.
9. These were the principal sacrifices. Lev.
i. 2, 10.
Ver. 17. — Under my tongue,] That is,
with 7ny tongJie : or it may be meant of the
heart and inward parts, which are under the
tongue.
PSALM LXVIL
j4 pray 67' for the enlargement of God's Mngdom, to the joy of all
•peoples, and increase of God's blessings.
^ To tlie master of the music, on Neginoth, a psalm, a song.
^ God be gracious unto us, and bless us, he make his face to
shine witli us, Selah. ^ That they may know in tlie eartli thy way,
thy salvation among all the lieathens. * Peoples shall confess thee,
O God, people all of them sliall confess thee. ' Tlie nations sliall
rejoice and shout, for tliou wilt judge the people z^jzYA righteousness,
and the nations in the earth, thou wilt guide tliem, Selah. ^ Peo-
ples shall confess thee, O God, people all of them shall confess
tliee. ' Tlie earth yieideth her increase, God our God will bless
us. God will bless us, and all the ends of the earth siiall fear
him.
Ver. 2 — Face to shine,] Or, to be light,
that is, cheerful and favourable. See P.-;. iv.
7; xxxi. 17.
Ver. 3. — That they may knoiv,]
Meaning »«eM, indefinitely: or, i\\z.tthy way
may be known. God's way is generally his
administration in the world, specially his
gospel,' Acts xviii. 25, 26; as his salvation
is Christ, Luke ii. 30.
Ver. 4. — Shall confess,] Or, let them
confess : and so after.
Ver. 7.— The earth,] Or, land of
Canaan, (as the Chald. explains it, "the land
of Israel)" the seat of God's church; whose
fruitful increase God promised in the law,
Lev. XXV. 19; xxvi. 4; and the prophets
apply it to the spiritual graces of the gospel,
Ezek. xxxiv. 27; Zach. viii. 12; Is. xlv. 8;
and our land or earth is our hearts regenerate,
to bear fruits to the Lord, Matt. xiii. 19 —
23; Heb. vi. 7.
544
PSALMS.
PSALM LXVIIL
A 'prayer at the removmg of the arlc, with a prophecy of Christ's
resurrection. 5. An exhortation to praise God for his mercies, 8. and
for his care of the church. 19- A prophecy of Chrisfs ascension and
benefits following., for which God is to he blessed; 32. and of the con-
version of the Gentiles unto his further praise.
' To the Master of the Music, a psalm, a song of David.
^ Let God arise, let his enemies be scattered, and they that hate
him flee from his face. '" As smoke is driven away, so drive thon
them away ; as wax is melted at tlie face of fire, so let tlie wicked
perish from the face of God. * And let the just rejoice, let them
shew gladsomeness before the face of God, and let them joy witli
rejoicing. * Sing ye to God, sing psalms to his name ; make an
high way for him that rideth in the deserts, in Jah his name, and
shew gladness before his face. ^ He is a father of the father-
less, and a Judge of the widows ; even God, in the mansion of liis,
Ver. 1. — Let god arise,] Or, stand up.
By God here is meant Christ our Lord; for
of him is this psalm interpreted by the
apostle, Eph. iv. 8 — 10. This entrance is
taken from Moses, Num. x. 35; were when
the host of Israel rose up from mount Sinai
to journey towards Canaan, the ' ark of the
covenant of the Lord went before them three
days' journey to search out a resting-place for
them.' And when the ark went forward,
Moses said, ' Rise up Jehovah, and let thine
enemies be scattered,' &c. where Moses
respected not only the ark, (the figure of
Christ) but the promise of God : ' Behold I
send an angel before thee, to keep thee in the
way, and to bring thee to the place which I
have prepared ; beware of him and hear his
voice,' &c. ' fur my name is in him,' &c. Ex.
xxiii. 20, 21. This was the 'angel of the
covenant,' Mai. iii. 1 ; the ' angel of God's
face' or ' presence,' which saved the people,
Isa. Ixiii. 9; even Christ, whom they ' tempt-
ed' in the wilderness, 1 Cor. x. 9; in whom
'God was,' 2 Cor. v. 19, and who himself is
' God over all, blessed for ever, Amen,' Rom.
ix. 5 ; David applieth these things to his
own time and action of ' bringing home the
ark,' I Chron. xiii. and prophesieth also of
things to come, as Acts ii. 30, 31.
Ver. 4. — Let them joy,] To wit, in-
wardly, with delight, (as the Gr. explaineth
it) as the former word signifieth, "outward
joyful carriage and exultation."
Ver. 5. — Make an high way,] Or, exalt:
but that this is meant of u way, or causey,
fir^t the Heb. word sollu naturally beareth,
as Isa. Ixii. 10; Ivii. 14; secondly, the Gr.
version hodopoiefate , "make way," confirmeth
it; thirdly, the scope of this place showeth it,
compared with Isa. xl. 3; where the 'voice
in the wilderness' crieth to ' prepare the way
of the Lord Christ,' Mat. iii. 2. Deserts,]
Places where things are mi.red and confused,
as the \ymA (jhnarahoth properly signifieth.
?>o gnarabah isa 'desert' or 'wilderness,'
Isa. xl. 2 ; and there is a declaration of this
place, that ' valleys' should be 'exalted, moun-
tains debased, crooked things made straight, and
rough places smooth,' Isa. xl. 3 ; Luke iii. 5.
The Gr. version here, epi dusmoon, meaneth
also the same : for though the word be
ambiguous, and signifieth the 'west parts,' yet
it is often used ior the ' deserts,' or ' plains
of the wilderness,' Num. xxxiii. 48, 50; xxxvi.
13; Deut. i. 1 ; Josh. v. 10; 2 Sam. iv. 7.
In Jah his name,] Or by 'Jah his name,' to
wit 'sing' and 'praise him.' Jah is the
proper name of God in respect of 'being' or
'existence,' for he 'is' of himself, Ex. iii. 14.
'giveth' to all 'life and breath, and all
things,' and 'in him we live, and move, and
have our being,' Acts xvii. 25 — 28. It
is the same in eflect with 'Jehovah,' but
more seldom used: of which see Ps. Ixxxiii.
19.
Ver. 6. — A judge,] That is, a defence
and avenger of their wrongs: see Ex. xxii.
22 — 24; Isa. i. 17; Jam. i. 27. Mansion
OF HIS HOLINESS,] Or, 'his holy mansion,'
whereof see Ps. xxvi. 8.
PSALM LXVIII.
545
holiness. ' God scateth the solitary in houses, bringeth forth those
that are bound in chains ; but the rebellious dwell in a dry land.
« O God when thou wentest forth before thy people, when tliou
marchedst in the wilderness, Selah. ^ The eartli quaked, also the
lieavens dropped, at the face of God: Sinai itself at the face of God,
the God of Israel. '" A rain of liberalities thou didst shake ont,
O God ; thine inheritance when it was wearied, thou didst confirm
it. '^ Thy company do dwell in it, thou dost prepare in thy
goodness for the poor afflicted, O God. '* The Lord will give the
Ver. 7. — The solitary,] Them which
are alone, or desolate, meaning without
children. In Hotj->E,] That is 'giveth tliem
ohildien :' see Ps. cxiii. 9. In chains,] Or,
in conveniences, that is, i?i conveiiient and
commodious sort ; or into fit (and commod-
ious) places. The Gr. saith, " in fortitude."
The Chald. thus, "he brought forth the sons
of Israel, which were bound in Egypt."
Dry land,] Or, barren ground, named in the
original of the blackness or whiteness, as
■whereon nothing groweth. This the Chald.
referreth to "Pharaoh and his host," which
were obstinate, and would not 'send away
Israel,' that they 'dwelt in a dry land.'
Ver. 9. — Sinai itself,] Or, this Sinai,
to wit, 'quaked,' when God came down upon
it to give his law: see Ex. xix. 16, 18;
Heb. xii. 18. The Chald. saith, "Sinai, the
smoke thereof ascended like the smoke of a
lurnace, because the majesty of God, the God
of Israel, was revealed upon it." These
words David borrowed from * Deborah's song,'
Judg. V. 4, 5. Sinai is a mountain in
Aiabia, Gal. iv. 25; in the wilderness,
through which Israel passed, Ex. xix. 1. It
was called also Horeb : see Ps. cvi. 19.
Ver. 10. — Rain of liberalities,] That is,
a liberal, plentiful, free and bountiful rain
proceeding of God's free grace. So elsewhere
is mentioned the 'rain of blessing,' Ezek.
xxxiv. 26; spiritually this meaneth the doc-
trine of the gospel, Deut. xxxii. 2 ; Isa. xlv.
S; Hos. xiv. 6,7; vi. 3 ; Heb. vi. 7; see
Ps. Ixv. 10. Shake out, J or, shed and
sprinkle abroad, as with the waving of the
hand; the Gr. turneth it, "separate." God
'divideth the spouts for the rain,' Job xxxviii.
25 — 2S; xxxvii. 6. When it, &c.] Heb.
and tvearied, that is, dry, fainting for want
of water, as Ps. Ixiii. 2.
Ver. U. — Thy company,] The host of
Israel, seated in Caiman. The Heb. word
Chejah signifying "life," is used for all 'liv-
ing creatures," commonly ' beasts,' and
among them ' wild beasts,' in which most life
appeareth, Gen. i. 24, 25, &c. also for ' fishes,'
Ps. civ. 25. Applied to men, it meaneth a
Vol. II.
3Z
company or society, either good, as in this
place, or evil, as after in ver. 31. It is used
for an host of men, as 2 Sam. xxiii. 13;
instead whereof, in 1 Chron. xi. 15; is written
Machaneh, a 'camp or leaguer.' The Gr.
here turneth it Zoa, " living wights :" which
word is used in Rev. xlvi. 5 — 9; where
mystical speech is of Christ's church.
Prepare,] To wit, thine inheritance {or, fruit-
ful blessing therein) for the poor (or afflicted)
that is, the church. This e\eYy man was to
acknowledge when he brought the first-fruits
unto God : see Deut. xxvi. 5 — 10. The
Chald. expoundeth it, " thou preparedst the
hosts of the companies of angels for to do
good to the poor afflicted."
Ver. 12. — Will give the speech,] Or,
give the word; but it may be taken for a pro-
phecy. AnA hy giving the speech (or word)
is meant either the ■ministering of matter and
speech unto them, or the confirming and per-
forming of that which they have spoken. So
Paul desired the prayers of the churches,
'that speech might be given him,' Eph. vi.
19; Col. iv. 3. But the^Chald. referreth this
to the law, "the word of God gave the words
of the law to his people." Of those that
publish glad tidings,] Or, (applying it to
Christ's time) of the evangelists, of the souls
that preach the gospel, or 'carry good news.'
Such are in armies, they that carry tidings of
victory, as 2 Sam. xviii. 19. ' Such in Christ's
army are the preachers of the gospel, Rom. x.
15. The original word here mebassroth, is of
the feminine gender, usually understood there-
fore of women, such as sung songs of victory,
as Ex. XV. 20; 1 Sam. xviii. 6, 7; but the
scripture no where calleth such the ' publish-
ers of glad tidings : ' we niay therefore under-
stand it of men; for, 1. As Solomon called
himself Koheleth, that is, a preacher, (in the
feminine gender) or ' a preaching soul,' Eccl.
i. 1 ; so may any evangelist in like sort be
called Mcbassereth. 2. Also the Gr. version
maketh it the masculine, "the Loid will give
the word" {tois Euaggelizom^nois) "to the
men that evangelize." 3. And in Isa. si. 9;
such are spoken to in this sort r.nd form as did
)4G
PSALMS.
speech of those that publish glad tidings to the great army. '^ The
kings of the armies shall flee, and slie that remaineth in the house
shall divide tlie spoil. '* Though ye lie between the pot ranges, ye
shall be as the whigs of a dove, which is decked with silver, and
her feathers witli yellow gold. '* When the Almighty scattereth
abroad kings in it, it shall be snow wiiite in Salmon. '^ A moun-
tain of God mount Bashan is, an hilly mountain mount Bashan.
" WJiy leap ye, O hilly mountains ? this is tlie mountain God
'preach good tidings to Zion and Jerusalem ; '
which seemeth to be principally meant of the
apostles. 4. The Chald. paraphrast also
applieth it to men, though past, as to Moses
and Aaron, which evangelized the word of
God to the many companies of Israel. To
THE GREAT ARMY,] Meaning the church, of
whose ivarfare see Isa. xl. 2; Rev. xix. 14;
2 Cor. X. 4 ; or if we refer it to the evangelists,
there is a great host of them : or to the tidings
that they tell, it is of much war. The
Chald. refers it to Moses and Aaron, "that
evangelized God's word to the great hosts of
Israel."
Ver. 13.. — Shall flee,] This is meant of
Christ's enemies, as in ver. 2; though here
is another word, signifying a 'wandering
flight,' seeking where to hide them, as Rev.
vi. 15. So ' five kings ' fled from Joshua and
hid them in a cave, Jos. x. 16. See also Jos.
xi. 1, 4, 5, 8. She THAT remaineth,] Heb.
the mansion (or habitation) that is, the woman
or ivom£n, who go not out to war, but 'keep at
home,' as Judg. v. 24; Tit. ii. 5. As the
church is sometimes likened to a woman,
Rev. xii. 1 ; so the Chald. applieth this here
to tlie "congregation of Israel," that "divided
the spoil from heaven." Divide the spoil,]
This is a blessing, Isa. liii. 12; done after
victory, Judg. v. 30; Luke xi. 22. and ' with
joy,' Isa. ix. 3. For spoils are used to denote
riches, Prov. i. 13; xxxi. 11 ; xvi. 19.
Ver. 14. — Between the pot-ranges,]
Or, between the two banks or roivs, to wit, of
stones made to hang pots and kettles on in
the camp or leaguer : places where scullions
lie, and so are black ; meaning here hy affliction
and misery ; as on the contrary, by 'the dove's
silver wings' is meKut prosperity. Or, we
may understand it of the two bounds and limits
of the enemies, where they are continually
assailed and endangered. And this the Gr.
seemeth to favour, turning it, " [ana meson
toon cleroon]" amidst (or between) the inher-
itances ; even as they also translate the ttvo
burthens or limits between which ' Issachar
couched,' Gen. xlix. 14. which tribe had the
Philistines at one end, the Ammonites on the
other,that vexed them. The Chald. giveththis
paraphrase, " The God of Israel said, Though
ye kings lie (or sleep) between the curtains,
behold the church of Israel, which is like unio
a dove, covered with clouds of glory, divideth
the spoil of the Egyptians." With yellow
GOLD,] Understand again, ' decked with
yellow ' (or greenish) ' gold,' that is, of a
golden colour and green, as the original woid
importeth. Lev. xiii. 49 ; xiv. 37.
Ver. 15.— The almighty,] Or, All-snffi-
cient, that is, God, named in Heb. "Shaddai,
of his power and sufficiency to go through
with all things, and for u-asting and destroyiiig
his enemies, as at tlie drowning of the world.
To this the prophets have reference, saying,
that 'shod (destruction)' shall come 'from
Shaddai ' (the 'Almighty') Isa. xiii. 6; Joel
i. 15. Scattereth,] Or, i/jrearfe^AaSrofff^,
having discomfited ' the kings,' his enemies,
in that his inheritance, verse 10, 11. So
Spreading is used for scattering, Zach. ii. 6.
It shall be snow-white,] Or, ' thou shalt be
snowy,* speaking to the church, or of it.
JVhiteness denoteth ' victory, ^ joy, gloiy,*
Rev. ii. 17, 37; Luke ix. 29. and tvhiteness
as snow, isa resemblance of 'purifying from
sin,' Ps. Ii. 9; Isa. i. 18. Salmon,] Iu
Gr. " Selmon," a mount of Samaria, in the
tribe of Ephraim, near tlie city ' Sichem,' as
appeareth, Judg. ix. 47, 48. situated in the
heart of the country. Tsalmon signifieth
shady, or dark, and so it seemeth this
mount was with caves, gliniis, and trees
that grew thereon ; but with snow upon it
was made lightsome. So to be ' snow white
in Salmon,' is to have light in darkness, joy
in tribulation.
Ver. 16. — A mocnt of god,] That is, high,
large, and full of divine blessings ; for ' Bashan'
was a fat and fruitful mountain: see Ps. xxii.
13; xxxvi. 7. An hilly mount,] Or, a
mount of hillocks or knobs, having many tops.
This seemeth to be a comparison ; Bashan is
a goodly large mountain, but this Zion doth
excel it, for here God dwelleth with his
angels, &c.
Ver. 17. — Leap ye,] Instdt ye^rom\\y,OT
lay ye wait for. The original 'ratsad ' is no
where to be found in Heb. but here only. In
Arabic it signifieth to espy and lie in wait for
the hurt of others, which agreeth well with the
PSALM LXVIII.
547
desireth for his seat ; yea, Jehovah will dwell m it to perpetual
aye. '* God's chariot, twice ten thousand tliousands of angels ;
tlie Lord is with them as in Sinai in the sanctuary. ^^ TJiou art
ascended on high, tliou hast led captive a captivity, thou hast taken
gifts unto men, and also the rebellious to dwell, O Jali God.
*" Blessed be the Lord, which day by day loadeth us : the God our
argument here. For his seat,] To dtoell in
it. The Lord chose ZioD, and desired it for
his seat : ' this shall be my rest for ever,' Ps.
cxxxii. 13, 14. So, 'the Lamb Christ is on
mount Zion,' Rev. xiv. 1. But the Chald.
referreth this also to mount ' Sinai,' upon
which the word of God desired to place his
divine presence.
Ver. is — God's chariot,] Which he useth
for his own service, for defence of his church,
and destruction of his foes: see Ps. xviii. 11.
'Chariot' is put for 'chariots' (as 'ship,'
1 Kings. X. 22 for 'ships,' 2 Chron. ix. 21)
or to note out the joint service of all the
angels, as of one. Twice ten thousand,]
Oi-, double myriads, that is, innumerable; in
the Gr. " ten thousand fold ; " meaning,
innumerable. Angels,] The Ileb. "shinan,"
translated ' angels,' is not elsewhere found in
scripture. It seemeth to come of Shanah, to
second, as being second or next to God the
'chief princes,' Dan. x. 13; as those in place
next kings are called the second unto them,
2 Chron. xxviii. 7; Est. x.3. If we refer it to
the number, we may turn it redoubled or
manifold. If to the ' chariots,' and derive
it of ' Shanan,' to ' sharpen,' it may note a
kind of chariot with sharp hooks used in wars,
as many human writers record, 2 Mac. xiii.
2. "Slatius, lib. 10." "Thebaid. Macrobius,
&c." However the word be doubtful, the
meaning seemeth to be of a«^c/.f (as the Chald.
plainly expresseth) which the Gr. here trans-
late " cheerful ones," as of the Heb. " Shaan,"
to be in tranquiHity and joy : and the apostle
seemeth to have reference to this place, where
he meutioneth 'mount Zion,' 'the celestial
Jerusalem, and the company of ten thousands
of angels,' which now we are come unto in
Chi-ist, Heb. xii. 22; and 'angels' having
appeared like ' fiery chariots,' 2 Kings vi. 17.
With them,] Or, in them. As in Sinai,] As
God was in Sinai, ' with ten thousand of holy
ones,* when he gave the fiery law, Deut.
xxxiii. 2; so is he in 'Zion with ten thousands
of angels,* Heb. xii. 22. Here the words as
in, seem necessarily to be supplied; or the
word Lord, as the ' Lord of Sinai,' with like
meaning as before.
Ver. 19. — Thou art ascended,&c.] Thou
(Lord Jesus) 'art gone up to the highest
litaven,' 'having first descended to the lowest
earth.* So the apostle teacheth us to under-
stand this place, Eph. iv. 8, 9. To on high,]
01- (o the high place : see Ps. vii. 8. The
Chald translateth it, " to the firmament. Led
captive,] Oi', captived a captivity, that is, a
company of captives, a prey of people taken in
war. See the like phrase, 2 Chron. xxviii. 5,
11: Jndg. v. 12; Num. xxi. 1; Deut. xxi.
10. So ' poverty' is used for a company of
poor people, 2 Kings xxiv. 14. Christ's
enemies, Satan, sin, death, hell, &c. were by
him subdued, Col. ii. 15. his elect captived
by satan, were of him redeemed ; of whom
also this may be meant, as Ps. cxxvi. 1 — 4.
Hast taken gifts unto,] That is, hast given
(and distriliited) ' gifts among men.* An
Heb. phrase often used, as, ' take me a sword,
1 Kings iii. 24 ; that is, give or bring it me.
' Take her me to wife,' Judg. xiv. 2. ' Take
me an oflering,' Ex. xxv. 2. ' Take me a
little water,' 1 Kings xvii. 10; that is, give.
Giving also is sometimes used for taking, as
Gen. xlii. 30. 'he gave* (that is, took) us
for spies. Rightly therefore doth tlie apostle
turn this in Gr,, "given," Eph. iv. 8 ; and
the next words ba-jidam, is ' unto men,' as
Paul explaineth it, or ' among men,' as Jer.
xlix. 15. And the 'gifts' are the 'ministers
of the gospel,' given for the good of the church,
Eph. iv. 11, 12. So the Chald. here addeth,
" thou hast taught the words of the law^ hast
given gifts to the sons of men.'' And also
the rebelliods,] Or, disobedient, to wit,
' thou hast led captive.' They that continue
rebellious are subdued to destruction, Ps. ii.
9; Isa. xi. 4; others by conversion, as Saul,
' breathing out threatenings and slaughter,' was
by Christ subdued. Acts ix. And alter spake
of himself and others, 'we ourselves were in
times past unwise, disobedient, &c. but when
the bountifulness and love of God our Saviour
towards man appeared, he saved us,' &c.
Tit. iii. 3 — 5. "To dwell,] Understand, 'in
God's mount,' as verse 17; or, 'with Jah
God,' meaning it of the captives. Or, ' that
thou, O Jah God, mayest dwell,' to wit, ' in
men's hearts by faith,' Eph. iii. 17; or in the
church, which by those thy gifts (the minis-
ters) is builded as a spiritual house for God to
dwell in, 1 Cor. iii. 9, 10, 16; 1 Pet. ii. 5.
So God dwelt among the Israelites, Num. v.
3 ; XXXV. 34.
548
PSALMS.
salvation, Selah. ^' Our God is a God of salvation, and to Jehovali
the Lord beh7ig the issues of death. ^^ But surely God will wound
the head of his enemies, the hairy scalp of liim that goeth on in
liis guiltiness. " The Lord hath said, I will bring again from
Bashan : I will bring again from the gulfs of the sea. ** That thy
foot may imbrue itself in blood, the tongue of thy dogs in blood of
thine enemies, even of every of them. ^^ They have seen thy goings,
O God, the goings of my God, my King, in the sanctuary. '^^ The
singers went before, tlie players on instruments after -. amongst
tlie?n the damsels beating on timbrels. ^' In the churches bless ye
Ver. 20. — Day by day,] or daily: see
Ps. Ixi. 9. LoADETii us,] To wit, ivith his
blessings or gifts, verse 19; or 'with aftlic-
tjoiis," wlierewith the faints areburdeneil, and
yet bless him for his comforts in them, 2 Lor.
V. 4; i. 3, 4, 8; vi. 4—6. The Chald. un-
derstandeth it of such 'loading' as is by
" adding precept upon precept."
Veil 21.— Our god, &c.,] Or, ' God to us
is a God ' for salvation, that is, all manner of
health, help,&\^A deliverance ih&i fully saveth.
Jehovah,] So the name of God is written
usually, wtien Adonai, Lord, next followeth
it, as here and Ps. cix. 21; or goeth before it,
as Gen. xv. 2. having the vowels of .lElohim,
God, and so is by the Jews pronounced; as
other times having the vowels of Adouai, it
is so pronounced. Lord. So, for ' Adonai,
Jehovah,' 2 Sam. vii. IS; is written, ' Jeho-
vah iElohim,' 1 Chron. xvii. 16; see Ps.
Ixxxiii. 19. Issues,] Or passages, that is,
ways and means of death, or to death :
meaning that he hath many ways to bring his
enemies to death, and to deliver his people
out of it. For, ' he hath the keys of death,'
Rev. i. 18; 'he killeth and giveth life,
woundelh and healeth, and none can deliver
out of his hand,' Deut. xxxii. 39. So 'issues
of life,' Prov. iv. 23.
Ver. 22. — Hairy scalp,] Heb. the
crown (or scalp) of hair, meaning open and
inevitable judgment on the chiefest and most
fierce enemies. Guiltinesses,] Guilty sins,
impieties; so Ps. Ixix. 6.
Ver. 23 — I will bring again,] Or, will
return, reduce, to wit, thee my people, as I
brought thee from the peril of 'Og in
Bashan,' Num. xxi. 23 — 35; and 'of Phar-
aoh at the Red sea,' Ex. xiv. 22, 23; xviii.
29. Former deliverances are often by the
prophets applied to the times and works of
Christ : see Is. xi. 1, 11, 15, 16 ; li, 10, 11.
Gulfs,] Or, dee-ps, bottoms ; see Ps. Ixix. 3.
Ver. 24. — That thy foot may
imbrue,] That is, be imbrued, or, ' that
thou mayest imbrue thy foot.' It is the
same word which before in ver. 22. is Eng-
lished wound, and signifieth, to make gore
bloody; and is here by consequence put for
imbruing or dipping in gore blood; as the
Gr. turneth it, " that thy foot may be dipped."
And this noteth a great slaughter of the
enemies ; as ' the dipping of the foot in
oil,' Deut. xxxiii. 24. meaneth abu7ida?ice
thereof. In blood of thine enemies,] Or,
which fioweth from thine enemies from him, .
that is, fro7)i each of them, or from the
greatest of them, antichrist : or, of the same
blood. Compare herewith the slaughter of
Chiist's enemies, Rev. xix. 17, IS, 21.
Ver. 25. — They have seen,] That is,
men have seen (not naming any special
persons) ' thy goings,' or ways, and adminis-
tration. The Chald. saith, "the house of
Israel have seen the goings of thy majesty
upon the sea, O God." In thee,] That is,
which art in the sanctuary, or into the
sanctuary,veiei ring it to David's carrying of
the ark into the holy tent, 1 Chron. xiii. 6,
8; XV. 28.
Ver. 26. — Beating on timbrels,] Or,
on tubers, to wit, with the hand ; so in the
triumph at the Red sea, ' Mary the sister of
Aaron, and all the women after her, with
timbrels and pipes,' singing praise to God,
Ex. XV. 20, 21 ; unto that the Chald. here
referreth it: so at the slaughter of the Philis-
tines, 1 Sam. xviii. 6,7 ; and at the slaughter
of the Ammonites, Judg. xi. 34. A timbrel
(or taber) is in Heb. named " toph," of
the like sound that it maketh when it is
stricken.
Ver. 27. — In the churches,] Or, congre-
gations: see Ps. xxvi. 12. Ye of the
fountain,] That come out of ' Israel,' as
out of a well or fountain ; a phrase taken from
Deut. xxxiii. 28. Isaiah hath also one much
like it. Is. xlviii, 1. It seemeth to be
meant of the people, though it may also be
referred to Christ; bless • the Lord,' who is
'of the fountain of Israel.' For, 'of the
Israelites, concerning the flesh, Christ' camp.
P SA L M L X V 1 1 1.
549
God, even the Lord, ye of the fountain of Israel. ^* Tliere little
Benjamin with their ruler, the princes of Judah with their assembly,
the princes of Zebulun, the princes of Naphtali. '" Thy God hath
commanded thy strength ; strengthen, O God, that thou hast
wrought for us. ^^ For thy palace in Jerusalem, kings shall bring
tliee a present. ^^ Rebuke the company of spear-men, the congre-
gation of mighty bulls, with the calves of tlie people, and him that
submitteth himself with pieces of silver : he hath scattered abroad
the people that delight in war. ^'^ Princely ambassadors shall
come out of Egypt : J^thiopia sliall hastily stretch her hands unto
God. ^^ Sing unto God, ye kingdoms of the earth : sing psalms to
' who is God over all, blessed for ever. Amen,'
Kom. ix. 5.
Ver. 28. — There,] In the churches be
'little Benjamin,' the 'tribe' or 'posterity
of Benjamin,' who was himself ' little,' that
is, youngest of all Israel's children; and his
tribe • little," that is, few in mimber, being
almost all destroyed for the sin of Gibea,
Judg. XX. 1, &c. Their ruler,] The prince
of that tribe. The Or. version saitli, " in a
trance ;" taking the Heb. " rodem " to be of
radam, thongh it be not found elsewhere in
this form ; yet rare words but once used, are
sundry times found in this and other Ps.
These things applied to Christ's times and
after, are very mystical. Benjamin the least
is here put first ; so in the heavenly Jeru-
salem, the ' first foundation is a jasper,'
Rev. xxi. 19, which was the last precious
stone in 'Aaron's breast-plate,' on which
' Benjamin's ' name was graven, Ex. xxviii.
10, 20, 21. In this tribe Paul excelled as a
prince of God, though one of the last apostles,
1 Cor. XV. 8 — 10; who was converted in a
trance or extasy, Acts ix. 3, 4, &c. and in
extasies he and other apostles saw the mys-
teries of Christ's kingdom, Acts x. 10, 11,
&c. 2 Cor. xii. 1 — 4. Their assembly,]
in Gr. " their governors ; " the Heb. word
"Regamah" but once used, causeth this
ambiguity: for coming of ragani, to 'throw
an heap of stones,' Lev, xxiv. 14. may either
be taken for ' an heap ' or ' assembly,' or for
'a stone,' that is, a 'ruler;' as elsewhere
'a stone' signifieth, Gen. xlix. 24. Of this
tribe of Judah were the apostles James, and
other of our Lord's brethren, Gal. i. 19; Acts
i. 14. Zebulun, Naphtali,] These tribes
were situated in the farthest parts of Canaan,
as Judah and Benjamin were in the first and
chiefest parts; meaning by these ievr, all
other tribes gathered to praise God. In these
coasts Christ called to the apostleship Simon
Peter, Andrew, &c. fishers of Galilee.
VfiB. 29. — Commanded thy strength,]
that is, powerfully appointed it, speaking to
the church. See the like phrase, Ps. cxxxiii.
3; xlv. 5. By 'strength' also, kingdofn is
often meant. Strength,] The Chald. para-
phraseth, "dwell in this house of the sanc-
tuary which thou hast made fur us."
Ver. 30. — For thy i'alace,] Or, temple,
which was after David's days to be built : in
the heavenly 'Jerusalem,' the ' Lord ' and
the ' Lamb are the temple of it,' Rev. xxi.
22. Bring a present,] Or, lead alo?ig a
gift, that is, 'gifts' or 'presents.' So Ps.
Ixxvi. 12, which presents are sometimes of
the persons of men. See Is. xviii. 7; Ixvi.
20; Rom. xv. 16; xii. 1.
Ver. 31. — Rebuke,] That is, destroy.
See Ps. ix. 6. Co-mpany of spear-men,]
Or, of archers, ' the lout (or crue) of the
caue,' that is, such as use canes or reeds
whereof spears or anows were made. Of
this «ord 'company,' see before, ver. 11.
It may also be read, ' the wild beasts of the
reed>,' meaning the savage wicked people. So
the Chald. turneth it, " the armies of
sinners." JMighty bulls,] The 'high priests'
and 'great personages:' see Ps. xxii. 13.
That subihtteth,] That is, the hypocrite
which feigneth subjection (as the former were
professed enemies) or ' till he (that is, every
one) 'submit,' as Deut. xxxiii. 29. The
word signifieth such submission, as when one
casts down himself at the feet, as to be trodden
on: so Prov. vi. 3. He hath scattered,]
This is spoken to the church of God. The Gr.
turneth it as the former, "scatter thou."
Ver. 32. — Princely ambassadors,] Heb.
Chashmannim, a word not used but here.
The Gr. saith, " Presbeis, ambassadors."
Egypt,] In Heb. call Mitsrajim,, the name of
the sou of Cham, the son of Noah, Gen. x. 6,
who called the country where he and his pos-
terity dwelt by his own name. In Gr., and
in the New Testament, it is always called
"Egypt." This is a prophecy of the calling
of the Gentiles to the faith, as the Chald. saith,
550
PSALMS.
the Lord, Selah. '* To Mm that rideth in the heavens of heavens
of antiquity : lo, he will give liis voice a voice of strength. ^^ Give
the strength to God, his high Majesty is upon Israel, and his
strength in tlie skies. ^^ Fearful art thou, O God, out of thy
sanctuaries : tlie God of Israel he giveth strength and forces to the
people ; blessed be God.
"that they may be made proselytes. Ethi-
opia,] 111 Heb. Cush, another son of Cham,
brother to Misraim and Canaan, Gen. x. 6;
the country where he and his children dwelt,
is called byhis nameCush,in Gr. "Ethiopia"
The people we call lilack Moors. Hastily
STRETCH,] Heb "make run:" noting the
readiness of that nation to ofler gifts and sac-
rifices, (or as the Chald. explaineth it, to
spread out "their hands iu prayer") and to
receive the gospel; see Acts viii. 27, &c.
Ver. 34. — Of heavens of antiquity,]
That is, the most ancient and highest
heavens, which were since the world began,
noting hereby God's powerful majesty and
help to his chuirh, as Deut. xxxiii. 26.
Will give,] Or, giveth asunWy his voice, that
is, Speaks aloud,' or ' thundereth : ' see the
notes on Ps. xlvi. 7.; xxix. 3. Some
apostles were called 'sons of thunder,' Mark
iii. 17, and Christ's powerful voice raiseth the
dead, John v. 25.
Ver. 35. — Give the strength,] That is,
strong praise, and the glory of the kingdom:
see Ps. viii. 3.
Ver. 36. — Sanctuaries,] The holy and
most holy places of the tabernacle, and
heaven itself : see Ps. xliii. 3. The people,]
that is, as the Gr. explaineth "his people."
So 'the soul,' Ps. Ixix. 2, for 'my soul :' see
Ps. xlv. 4. Blessed be god,] Hereupon God
was called in Israel the 'blessed one,' as
Mark xiv. 61. 'Art thou Christ, the son of
the blessed ! ' that is, ' the son of God, Matt. •
xxvi. 63.
PSALM LXIX.
David {the father and type of Christ) complaineth of his great
afflictions. 14. He prayeth for deliverance. 23. He devoteth his
enemies to destructioyi. 31. He praiseth God for the salcation of his
church.
' To the Master of the music, upon Sliosliannim, a psalm of
David.
^ Save me, O God, for waters are entered even to the soul. ^ I
sink down in the mud of the gulf, where no standing is ; I am
entered into the depths of waters, and the streaming flood over-
Veb. 1. — Shoshannim,] That is, six-
itrinyed instruments, or, lilies; see Ps. xlv. 1.
Vek..2. — Save me, &c.,] David in his
troubles, being a figure of Christ, prayeth for
deliverance from temptations and persecu.
tions, under the similitude of 'waters, mud,
mire, pit, deeps, streams,' &c., and that this
psalm had accomplishment in Christ, the
evangelists show. Matt, xxvii. 48; Johnxix.
29 ; that the use hereof is for us, the apostle
showeth, Rom. xv. 3, 4, 'that we through
patience and comfort of the scriptures might
have hope.' Waters,] The Chald. expound-
eth these, ''armies of sinners," wWch beset
him like "waters." The sool,] To wit, of
vie, as the Gr. explaineth it, that is, "are
ready to drown and choke me." So Jon. ii,
5. Sie also Ps. xlv. 4.
Ver. 3. — Mud of the golf,] Or, of the
deep,i\\i.i is, 'the deep,' or 'gulfy mud,' in the
bottoms of the sea, as Ps. Ixviii. 23 ; Jon. ii.
4; another sign of great calamity, as also in
Ps. Ixxxviii. 7, wherefore 'Babylon' that
held captive God's people, is called a 'gulf
or 'deep,' Is. xliv. 27. No standing,] No
stay or ground, but I sink more and more.
Deeps of waters,] In Gr. "depths of the
sea."
PSALM LXIX.
551
floweth me. * I am weary with my crying ; my throat is burnt, mine
e3'es fail, / attentively waiting for my God. * Many are more than
the hairs of my head, they that hate me without cause ; mighty are
they that would suppress me, mine enemies falsely : that whicii I took
not away, then I restored. ^ O God, thou knowest my foolislmcss,
and my guiltinesses are not concealed from thee. ' Let not them be
abaslied for me that hopefully expect thee. Lord Jehovah of hosts ;
let them not be ashamed for me that seek thee, O God of Israel.
® For, for thy sake do I bear reproach, shame covereth my face.
^ I am become a stranger to my brethren, and a foreigner to my
mother's sons. '° For the zeal of thine house hath eateii me up :
and the reproaclies of them that reproached thee are fallen
upon me. "And I wept, with fasting quieted my soul, and it was
for reproaches to me. ^- And I made my raiment sack-cZo^A, and
Ver. 4. — Is BURNT,] That is, -parched,
dried, or as the Gr. explaineth it,) "lioaise."
Eyes fail,] Or, are consumed, to wit,
with tears and earnest expectation, as
Lam. ii. 11; iv, 17. This was a 'curse
of the law,' Lev. xxvi. 16; Deut. xxviii. 65,
but Clirist 'became a curse for us,' Gal. iii.
13. So after Ps. cxix. 82.
Ver. 5. — Falsely,] In Gr. "unjustly."
Took not away,] Or, irhich I rob not,
took not by force and rapine. This thougii
it may be taken for all unjust criminations,
wherefore David and Christ were innocent,
yet in special it was verified in Christ, who,
'being in the form of God, thought it no
robbery to be equal with God,' Phil. ii.
6. Notwithitanding for witnessing him-
self to be the Son of God, he was put to death
by the Jews, John xix. 7.
Ver. 6. — My foolishness,] That is, viy
sin. See the note on Ps. xxxviii. 6. In
David were sins properly; in Christ, by
imputation; for God 'made him sin for us
who knew no sin,' 2 Cor. v. 21. Or this
may be meant of false imputation, 'O God,
thou knowest my foolishness,' if any such
be, as my foes cliarge me with. So Ps. vii.
4, 5.
Ver. 7. — Abashed for me,] For my
sake, to wit, if I be not delivered. So of
Christ, his disciples hoped that he should be
the Saviour of Israel; but when he was killed,
they began to doubt and fear Satan, winnow -
ing their faith to make them ashamed ; but
Christ prayed for their confii-mation, Luke
xxiv. 20, 21; xxii. 31, 32. So great are
Christ's afflictions, that blessed is he that
is not offended in him, Matt. xi. (i. Jeho-
vah,] Or God, it hath the vowels oH JElohim.
See Ps. Ixviii. 21.
Ver. 8 — Be-^r reproach,] That is, are
reproached ; contrary hereunto is to bear
grace and favour, that is, to be 'favoured
and well liked,' Eslh. ii. 15, 17. Compare
herewith Ps. xliv. 16, 23.
Ver. 9 Foreigner,] To wit, in their
estimation and carriage towards me. This
also was the case of Job and others. Job xix.
13; Gen. xxxi. 15 ; and of Christ the Jews
said, 'they knew not whence he was,' John
ix. 29; and his brethren 'believed not in
him,' John vii. 5.
Ver. 10. — Zeal of thine house,] Or,
jealoiisy, indignation fur the polluting of thine
house, and studious fervent care to have it
conserved holy. See this performed by
Christ, when he whipped the buyers and
sellers out of the temple, John ii. 15, IG, 1 7.
Eaten me up,] Devoured, or consumed.
For love and jealousy are a fire and vehemtiit
flame, Song viii. C. See also Ps. cxix. i;i9.
Abe fallen on me,] That is, I have taktn
them on me, and willingly bear them, as the
apostle gathered from these words, that
'Christ pleased not himself,' (tliat is, sought
not his own pleasure or profit,) but for his
Father's sake, and his brethren's did bear all
things; and this is an example for us to do
the like. See Rom. xv. 1—4.
Ver. 11. — Afflicted my soul,] The word
afflicted is here supplied from Ps. xxxv. 13;
lor often there is want of a word to be under-
stood, which the Hebrew text sometimes
showeth; as 2 Chron. x. 1), 14. 'I with
scorpions,' for which in 1 Kings xii. 11, 14,
is written, 'I will chastise you with scorpions.'
See the notes on Ps. xviii. 7, 29; ii. 7. It
WAS FOR,] Or, it was turned to reproaches,
that is, to much reproach and opprobrium.
So John's fasting turned to his reproach ;
' they said he had a devil,' Luke vii. 33.
Ver. 12, — And I made,] Or, when 1
gave, that is, made or put on. So giving is
iov putting, Vs. viii. 2.
552
PSALMS.
I was to tliem for a proverb. '^ They tliat sit in tlie gate spake
against me, and they that drink strong drink made melodies. " And
I, my prayer is to thee, Jehovah, in time of acceptation ; O God, in
multitude of thy mercy answer tliou me, in the trutli of thy salva-
tion, '^ Deliver me out of the mire, and let me not sink down : let
me be delivered from my haters, and out of the deeps of waters.
'^Let not the streaming flood of waters overflow me, neitlier let the
gulf swallow me ; neither let the pit shut lier mouth upon me.
"^ Answer me, Jeliovah, for thy kind mercy is good; according to the
multitude of thy tender mercies turn the face unto me. '^ And hide
not thy face from thy servant, for distress is on me ; make haste,
answer me. "Draw near to my soul ; redeem it; because of mine
enemies, ransom thou me. ^^ Thou hast known my reproach, and
my shame, and my dishonour ; before thee are all my distressers.
^^ Reproach hath Jbroken my heart, and I am full of heaviness ; and
I looked for some to moan me, but none came ; and for comforters,
but I found none. ^^ But they gave me gall for my meat, and in
my thirst they gave me vinegar to drink. ^ Let their table be
Ver. 13.— That sit in the gate,] That
is, great men in the public assemblies; the
rulers of the Jews, Deut. xxv. 7; Ruth iv.
1, 2, &c. Spake,] Or talked and medi-
tated, communed how to wurk me evil, Luke
xxii. 2, 4. Strong drink,] Heb. sheker,
which is all manner of strong drink, which
will make drunken, as ale, beer, wine, cidui',
vietheglin, &(,-. The Gr. here turneth it
"wine." Melodies,] Or songs sung with
instruments of music of me. So Job also
complaineth, Job xxx. 9.
Ver. 14— And I,] That is. And (or hut)
as for vie. Time of acceptation,] That
is, an acceptable tmie, as the apostle inter-
preteth this phrase, 2 Cor. vi. 2; from Is.
xlix. 8. In truth of thy salvation,]
That is, for t/ti/ saving truth's sake, or
fait/ifnl salvation,
Ver. 15.— Mire,] The Chald. expoundeth
it, "captivity, which is like unto mire."
Ver. 16. — Shut her mouth,] So that I
cannot get out of misery ; as Dathan, Abiram,
&c., went down alive into the pit, 'and tlie
earth covered over them,' that no hope was
left of their return. Num. xvi. 33. But
Christ in all troubles had comfort; even in
the grave ' his flesh rested in hope,' Ps. xvi.
9, 10. The Chald. expoundeth this verse
thus, "Let not the strong king, which is
like a flood of waters, captivate me, neither
let the mighty prince swallow me,'' &c.
Veh. 17.— Turn the face,] Or, respect,
regard me with favour. See Ps. xxv.
16.
Ver. 20. — Dishonour,] Or, tgnoyniny,
slander, calumny. See Ps. iv. 3.
Ver. 21. — Full of heaviness,] Or,
sick, sorroivful; of this word in Heb, man
hath his name Mnosh : see Ps. viii. 5. To
woAN,] To pity, and solace me, or, to show
compassion : so Job xlii. 11. Found none,]
In Christ's greatest need, 'all his disciples
forsook him and fled,' Matt. xxvi. 56; and
'all his acquaintance stood afar oil,' Luke
xxiii. 49.
Ver. 22. — Gall,] In Heb. "rosh," an
hei'b bitter as worm-wood, with which it is
often joined, Deut. xxix. 18; Amos vi. 12;
Lam. iii. 19. It groweth in corn fields,
Hos. X. 4 ; the zvater or Juice hereof signi-
fieth bitter affliction, Jer. ix. 15. These
things were also actually done to Christ, whom
the Jews refreshed with gall and vinegar,
Matt, xxvii. 34; John xix. 28—30.
Ver. 23. — And for recompences,] That
is, 'and for a full recompence of that which
they did to me (let their table be) a trap unto
them.' Or, 'and for peace,' that is, 'and
the things which they expect peace and wel-
fare by, let become a trap unto them.' But
the first sense agreeth with the apostle's
interpretation, Rom. xi. 9. These are
David's imprecations against the Jews, and
prophecies of their rejection, as the apostle
showeth; and by their table we are to under-
stand all means of comfort and refreshing both
of body and soul, which turn to the ruin of the
wicked, even 'an odour of death unto death,*
2 Cor. ii. 15, 16.
PSALM LXIX.
553
before them for a snare, and for recompences for a trap-fall. ^^Let
their eyes be darkened that they see not, and make their loins to
shake continually. " Pour out upon them thy detesting ire, and
let the burning wrath of thine anger take them. '^^ Let tlicir castle
be desolate ; within their tents let there not be a dweller. " For they
persecute hun whom thou hast smitten, and they tell of tlie sor-
row of thy wounded ones. ^^ Give thou iniquity unto their iniquity,
and let them not come into thy justice. ^ Let them be wiped out
of the book of the living, and let them not be written with the
just. ^'' And I, poor afflicted and sorrowing, let thy salvation, O
God, lift me up. ^^ I will praise the name of God with a song, and
magnify him witli confession. ^^ And it shall be better to
Jehovah, than a young bull that hath horns, that parteth the
lioof. ^^ The meek shall see it, they shall rejoice ; the seekers of
God, and your heart shall live. ^' For Jehovah heareth the needy,
Ver. 24. — That they see not,] So the
apostle explaineth the Heb. phrase, "from
seeing," Rom. xi. 10. The like is in Is.
xliv. 18. And hereby is meant the ' eyes of
their understanding,' that seeing they see
and perceive not, because a vail is over their
hearts, John xii. 39, 40; Acts xxviii. 26, 27;
2 Cor. iii. 14, 15. Make their loins to
SHAKE,] Botv doicn their backs, saith the
apostle, Rom. xi. 10; and this meaneth
' bondage and misery,' as appeareth by the
contrary blessing of 'going upright;' which
God once vouchsafed unto that people, Lev.
xxvi. 13.
Ver. 26. — Their castle,] Or, their
tower, palace, habitation, fair and orderly
builded, Gen. XXV. 16; Num. xxxi. 10; Song
viii, 9. This which David speaketh of all
Christ's enemies, Peter applieth to Judas
that betrayed him, 'Let his habitation be
desert,' Acts i. 20; but Christ threateneth
the like to them all, Matt, xxiii. 38. Castle
here is for castles or palaces, as chariot for
chariots, Ps. Ixviii. IS.
Ver. 27. — Whom thou hast smitten,]
Christ the shepherd, who was ' smitten of
God, and wounded for our sins,' Is. liii. 4, 5;
Matt. xxvi. 31. They tell of the sor-
row,] That is, tell one another vauntingly,
of the sorrow (smart or pain) of thy wounded,
thy servants who are wounded for thy sake ;
or, they preach hereof: see the like phrase,
Ps. ii. 7; or, they tell to the sorrow, that is,
add unto and increase it, as theGr. turneth it.
Ver. 28. — Give thoo iniquity, &c.,]
That is, add sin unto their sin, give them
over to a reprobate mind, which was God's
heavy judgment first on the Gentiles, Rom.
i. 24, 28; afterwards on the Jews, who fulfilled
their sins when wrath came on them to the
Vol. II. i
utmost, 1 Thes. ii. 16; Rom. xi. 8; Matt.
xxiii. 32. Or by iniquity, may be understood
punishmentfor it,asPs. xxxi. II. Not come
into thy justice,] That is, not believe thy
gospel, and so enjoy the justification of God,
which is by faith ; as the scriptures show,
Rom. X. 3, &e.; Phil. iii. 9; John xii. 39,
40. The Chaid. expounds it, " h-t them
not enter into the church of thy just ones.
Ver. 29. — Book of the living,] Or,
Book of life, wherein the just that live by
faith are written, that is, let them be cut off'
from being any longer counted thy people, or
registered in the writing of the house of
Israel, as Ezek. xiii. 9; Rom. xi. 20; Phil,
iii. 2, 3; Ps. Ixxxvii. 6.
Ver. so. — Lift me up,] Or, set me on
a high place, that is, safely defend me.
Ver. 32. — Better to,] That is, more
pleasing and acceptable. A young bull,]
So the Gr. explaineth the Heb. phrase, "a
bull, a bullock," that is, a bull which is but
young, or a bullock. So Judg. vi. 25; where
the order is changed, 'take the bullock of the
bull,' that i=, 'the young bull or bullock.'
Some understand it here of two, ' better than
bull or l)ullock.' That hath horns,] Heb.
"horneth," that is, 'brings forth or beareth
horns, and parteth the hoof,' for such were
fittest for sacrifice; but confession and thanks
a:e more pleasing to God, specially Christ's
obedience ; see Ps. 1. 13 — 15; xl. 7.
Ver. 33. — The seekers,] Oi-, ye seekers
of God, to wit, ' shall see it, and your heart
shall live;' ye shall have inward life, joy, and
consolation: see Ps. xxii. 27.
Ver. 34.— His prisoners,] Such as are
persecuted and bound in prisons for his truth.
Thus Paul calleth himself • the prisoner cf
Clu-ist,' Eph. iii. 1.
554
PSALMS.
and despiseth not his prisoners. " Praise him let heavens and earth,
seas, and all that creepeth in them. ^^ For God will save Sion, and
build the cities of Judah ; and they shall dwell there, and liave it
for inheritance. ^' And the seed of his servants shall possess it:
and tliey tliat love his name shall dwell therein.
Ver. 35.— Heavens,] The Chald. saith,
" angels of heaven, and the inhabitants of the
earth."
Ver. 36.— Save Zion,] That is, His
church, figured out by Zion and Judah ; see
Ps. ii. 6; and this building of Judah's cities
is by preaching of the gospel, 1 Cor. iii. 9,
10; a figure of this work was done by Jehos-
haphat, 2 Chron. xvii. 9, 12, 13; and Isaiah
prophesieth the like, Is. xliv. 26.
PSALM LXX.
David pray eth for speedy help, to the shame of the wicked, and joy
of the godly.
' To the Master of the music, a psalm of David for to record.
^ O God, for to deliver me ; Jehovah, to mine help make haste.
^ Let them be abashed and ashamed that seek my soul ; let them be
turned backward and blush that deliglit in mine evil. * Let them turn
back for a reward of their shame, that say. Alia, alia. ^ Let all that
seek thee be joyful, and rejoice in thee ; and let them say continu,
ally. Magnified be God ; they that love thy salvation. ' And I,
poor afflicted and needy, O God, make haste to me ; thou art mine
help and deliverer ; Jehovah, delay not.
Ver.I. — To ^v.co^]i,']Ov , to cause remem-
brance: see Ps. xxxviii. 1.
Ver. 2. — ^To deli ver, ]0r, to rid me free:
understand, make haste, or vouchsafe, as is
expressed in Ps. xl. 14; for this psalm is the
same in substance, and almost in words with the
end of that psalm; see the annotations there.
Ver. 3. — That seek my soul,] To make
an end of it, as Ps. xl. 15.
Ver. 4. — Torn back,] Desolate or wasted,
as Ps. xl. 16.
Ver. 5.— Be God,] In Ps. xl. 17, it is
written, 'be Jehovah.'
Ver. 6. — O God, make haste to me,]
For this in Ps. xl. 18, is, 'the Lord thinketh
on me.' Jehovah,] In Ps. xl. 18, ' my
God.'
PSALM LXXL
The psalmist in confidence of faith and experience of God's favour,
pray eth both for himself and against the enemies of his soul. 14. He
promiseth constancy, 11. Prayeth for perseverance. 19. Praiseth God
and promiseth to do it cheerfully.
' In Jehovah do I hope for safety, let me not be abashed for
ever. * In thy justice rid thou me, and deliver me ; incline thine
PSALM LXX.
555
par unto me, and save me. ^ Be thou to me for a rock of liabitatiou
to enter continually ; thou hast commanded to save me, for thou
art my rock and my munition. * My God, deliver me of the hand
of the wicked, out of the palm of the evil-doer and the leavened.
* For thou art mine expectation, Lord Jehovali, my confidence
from my childhood. ^ By thee have been I holden up from the
womb ; from my mother's bowels thou tookest me ; of thee is my
praise continually. ^As a wonder I am unto many, but tliou art
my strong hope. ^ Let my mouth be filled with thy praise, all tlie
day with thy glory. ^ Cast me not away at the time of old age,
when mine able strength faileth, forsake thou not me. " For mine
enemies speak of me, and they that observe my soul consult together,
" Saying, God hath forsaken him; pursue and take liim, for there
is none to rescue. '^ O God, be not thou far away from me ; my
God, make liaste to mine help. '^ Let them be abashed and con-
sumed that are adversaries of my soul : let them be covered with
reproach and dishonour that seek mine evil. '* And I will patiently
wait continually, and add unto all thy praise. " My mouth sliall
tell thy justice, all the day thy salvation, though I know not tlie
VeR. 1 — Tn thee,] Cliald. "in the word
of the Lord." This psalm, which hath no
title in the Huh. is in Gr. thus iiititled : "of
David a psalm of the sons of Joiiadab, and of
them that were first carried captives.
Ver. 2. — Deliver,] Or,tnake me to escape
safe.
Ver. 3. — Of habitation,] Or, of man-
sion, a rock whereto I may fly and there
dwell safe. Gud is often called a ' Rock,'
Fs. xviii. 3 ; and a mansion (or habitation)
to his people, Ps. xc. 1. The Gr. here makes
it plain thus, " be to me for a God protector.''
Hast commanded,] To wit, thine angels,
as xci. 11; or, 'hast effectually appointed;'
see Ps. xliv. 6.
Ver. 4. — Evil-doer,] Or, injurious,
wrong doer. The leavened,] That is, the
niulicioiis: for maliciousness and wickedness
is likened to leaven, 1 Cor. v. 8. The Heb.
"chomets," properly signifieth that which is
leavened or sour, Exod. xii. 39; here used
for the malicious or violent cruel man, as the
Gr.turiieth it, "the injurious," or "chomets"
may be used for Chomes, the violent.
Ver. 5. — Jehovah,] Or, God, for it hath
the vowels of jiElohim : so after ver. 16. See
Ps. Ixviii. 21.
Ver. 6. — Tookest me,] Or, didst rid
me, to wit, from danger. Compare this
with Ps. xxii. 10, 11.
Of thee,] Or, «m thee; but in is often used
for of, as P;. Ixiii. 7; Ixxxvii. 3. See the
i.otes there.
VbE. 7 A WONDER TO MANY,] Or, O
monster to the mighty: a sign whom the
many (or mighty) do gaze upon, speak of,
and show to others, and wonder at. A won-
der and a sign are sometimes used as one, 2
Chron. xxxii. 24; 2 Kings xx. 8, 9. So Christ
and his disciples were as signs and wonders
in Israel, Is. viii. 18; Heb. ii. 13. Jeho-
shuah and his fellows were monstrous per-
sons, Zech. iii. 8; the apostles «a gazing-
stock to the world,' 1 Cor. iv. 9. Hope^,]
Or refuge, a place where one hopeth foi
safety.
Ver. 8 — With thy glory,] Or, glori.
of thee, that is, with glorifying thee, hoii
ouriiig, beautifying, and commending thj
majesty.
Ver. 10. — Speak of,] Or, say of me,
that God hath forsaken me, ver. 11. Or,
'they speak against me. Observe,] That is,
lay limit for ; it is meant here for evil, as is
the observing of the steps, Ps. Ivi. 7; iiut
often this phrase is used for good, to keep,
regard, and preserve the soul or life, Ps.
xcvii. 10; cxxi. 7; Prov. xxii. 5.
Ver. 14 — Add unto all thy praise,]
That is, increase it; I will praise thee more
than I have done, or, more than others do,
as 2 Chron. x. 11. 'I will add unto your
yoke,' that is, 'increase it.'
Ver. 15. — Though I know not,] Or,
for I knotv not the numbers, to wit, of
them. God's justice and salvation is in
innumerable ways administered, which are to
be celebrated, but cannot be reckoned, Ps.
xl. 6.
556
PSALMS.
numbers. '" I will enter in tlie powers of the Lord Jehovah; I will
record thy justice, tliine only. '' O God, thou hast learned me
from my cliildhood, and hitherto have I showed thy marvellous
works. '* And also unto old age and hoaviness, O God, forsake me
not ; until I show thine arm to this generation, thy power to every
one that shall come. '^ And thy justice, O God, which is on high,
which hast done great things; O God, who is like thee? ^"Which
didst make me to see distresses many and evil, didst return and
quicken me ; and from the deeps of the earth didst return and bring
me up. ^' Thou didst much increase my greatness, and didst turn
about and comfort me. ^^ Also I will confess thee with the instru-
ment of psaltery, even thy faithfulness, my God ; I will sing psalms
to tliee with liarp, O Holy One of Israel. ^My lips shall sliout
wlien I sing psalms unto thee, and my soul which thou hasfc
redeemed. ^^ Also, my tongue shall talk of thy justice all the day,
for they are abashed, for they are ashamed that seek mine evil.
Ver. 16. — I WILL ENTER,] To wit, into
this work of praising God in his power, not
mine own; or, 'I will enter,' that is, begin
with his powerful works to praise them; or,
'I will enter,' that i?, go in hand, or go for-
ward with my business through his power.
Ver. is. — Unto old age,] Or, irhile
old age is upon me, as ver. 9. So elsewhere
God saith, that he had home 'Israel from the
womb and birth,' and would bear them ' still
unto old age and the hoary hairs,' Is. xlvi.
3, 4. Thine arm,] That is, strength, help,
salvation. So Ps. Ixxvii. 16 ; Is. li. 5 ; liii.
1 ; Dent, xxxiii. 27. This generation,]
The men of this age. The word this (or
present) is understood by that which follow-
eth : see also Ps. xlv. 4.
Ver. 19. — And thy justice, O God,
WHICH IS ON high,] That is, which reacheth
up to heaven, viz., 'I will show it.' Thus
the Gr. understandeth it. We may also
translate, 'for thy justice is unto the high
place,' that is, 'to heaven,' incomprehensible,
as Ps. xxxvi. 6, 7. And may be instead
oi for, as Ps. Ix. 13; and the 'high place'
is by the Chald. expounded the "high hea-
Tens;" so Ps. xciii. 4; Matt. xxi. 9.
Ver. 20. — Didst make me see,] Or us
see; showedst me and us; for the Heh. hath
a double reading, meaning David in special,
and other of God's people with him ; so after,
it is read in the margin, "quicken me, bring
me up," (as also the Gr. hath it) but written .
in the line, " quicken us, bring us up." By
making see, is also meant experience and
feeling, asPs. xlix.lO. And evil,] Or, evils,
that is, calamities. Didst return, J That
is, didst again quicken, or, wilt again
quicken me. So after. But the Gr. turn-
eth it in the time past. Deeps,] Abysses
of the earth, gulfs of affliction and death,
elsewhere called the lowest parts, Ps. Ixxxviii.
7; such Christ in his humanity, sorrows, and
death, went down unto and returned, Eph.
iv. 9; Rom. x. 7.
Ver. 21. — My greatness,] Or magni-
ficence, rnajesty, honour; for Christ after
afflictions entered into his glory, Luke xxiv.
26; 1 Pet. i. 11 ; Phil. ii. 8, 9; and the godly
must sutler with him, Rom. viii. 17.
Ver. 22. — Psaltery,] Or, lute: see Ps.
xxxiii. 2. Even thy faith,] Or, for thy
faithful truth. Holy one,] Or, saint of
Israel; God is so called, both for that he is
holiness itself, and sanctifieth his people.
Lev. XX. 8, 26; and again is sanctified, that
is, holily praised and honoured of them. Is.
viii. 13. So Ps. Ixxvii. 41; Ixxxix. i. 19.
Ver. 24 — Talk of,] Or, meditate, that is,
speak advisedly, and after due meditation;
see Ps. i. 2. For they,] Or, when they are
abashed, that is, destroyed: see Ps. vi. 11.
PSALM LXXir.
557
PSALM LXXII.
David pray'mg for Solomon, sheweth the goodmess and glory of his
type, and in truth of Christ's kingdom. 18. He hlesseth God.
Vov Solomon.
^ O God, give thy judgments to the king, and thy justice to the
king's son. ^ That he may jndge thy people with justice, and thy
poor aiflicted ones with judgment. ^ TJie mountains sliall bring
fortli peace to the people, and the liills with justice. * He shall
judge the poor afflicted of the people, he shall save the sons of the
needy, and shall break down the fraudulent oppressor. * Tliey
shall fear thee witli the sun, and before the moon, to generation of
generations. ^ He sliall come down like the rain upon the mown
Ver. 1. — For Solomon.] The Gr. addeth,
"a psalm of David for Solomon;" and the
last verse showeth it to be made by David,
and it concerneth Christ and his kingdom,
figured by Solomon, Song iii. 11; and there-
fore called by his name, as elsewhere he is
called David, Hos. iii. 5; such also is the
title of the cxxvii. Psalm. King's son,] To
whom the right of the kingdom belongeth by
birth and inheritance. So Christ was king
David's son, and 'born king of the Jews,'
Mark xi. 10; Matt. ii. 2 ; xxii. 42; to him
'the Father gave all judgment,' John v. 22.
The Chald. expoinideth the king to be Christ,
and the king's son to be "king David's son."
Ver. 2. — That he may,] Or, let /ihn
Judge, that is, govern 'thy people in justice,'
that is, Justly, wherefore he is named Mel-
chizedek, that is, 'king of justice,' Heb vii,
2, of whom it was prophesied, 'behold a king
shall reign injustice,' Is. xxxii. I.
Ver. 3. — The mountains shall bring
FORTH ] Or, shall dear, to wit, 'as their
fruit; ' for so this phrase importeth, Job xl. 15.
This and the i-est that follow, may also be
read prayer-wise, 'let the mountains bear,' &c.
The Cliald paraphraseth, "the dwellers on
the mountains shall bring peace to the people
of the house of Israel. Peace,] That is, pros-
perity, plenty of fruits, which should be
enjoyed with peace, as all Solomon's days
* Israel dwelt without fear, every man under
his vine and fig-tree,' 1 Kings iv. 25. And
under Christ, 'the work and efiect of justice,
is peace, quietness, and assurance for ever,'
I';, xxxiii. 17; Rom. v. 1, 'the mountains
drop down new wine, and the hills flow
with milk,' Joel iii. IS; Amos ix. 13.
Hills with justice,] That is, 'the hills'
also shall bear peace with justice; both peace
and justice, as these two are said 'to kiss'
each other, Ps. Iviii. 11, and Christ is king
both of 'justice and peace,' Heb. vii. 2; his
kingdom 'is justice, peace, and joy,' Rom.
xiv. 17. It may also he re&d for Justice.
Ver. 4. — Shall judge,] That is, shall
deliver ; see the notes on Ps. xliii. 1. Save
the sons of the needy,] Tliat is, the needy
ptrsons ; in Chald. "shall redeem the sons
of misery," that is, such as are in wretched
case. The fraudulent oppressor,] Whom
the Gr. here calleth "sycophant; which word
is used for 'injuring by forged cavillation.'
Luke xix. 18; iii. 14; see before in Vs.
Ixii. 11.
Ver. 5 Thet shall fear,] Men shall
reverejice, that is, 'worship,' and 'serve thee.'
So 'fear' is used for 'worship,' Is. xxix. 13;
Mat. XV. 9. W^iTH THE SUN,] Or, be/ore the
sun, as is after expressed, verse 17 ; and as
the Heb "ghnim," tvith, is elsewhere used
for before, Est. vii. 8 ; and 'before the sun
and moon,' meaneth continually, so long as
they shine on the earth, which is so long as
the world endureth, Gen. viii. 32;Ps. Ixxxix.
37, 38. The Chald. interpreteth it, "with
the rising of the snn, and in the light of the
moon," that is, at morning and evening, day
and night; as the twelve tribes are said so
'instantly to serve,' Acts xxvi. 7.
Ver. 6. — The mown grass,] The
meadow, which being mown in the beginning
of summer, craveth rain that it may grow
again. The original word signifieth also a
'shorn fleece' of wool; vyhich sense some
keep here, and refer it to the dew that fell on
' Gideon's fleece,' when the land was dry, and
again on the land when the fleece was dry,
Judg. vi. 37—40. Solomon s.nd Christ are
here said to ' come down as rain,' in respect
558
PSALMS.
grass; as the showers, the dispersed moisture of the eartli. ' In his
days shall the just man flourish, and multitude of peace, until the
moon he not. ** And he shall have dominion from sea unto sea, and
from the river unto the ends of the land. " They that dwell in dry
places shall kneel before him, and his enemies shall lick the dust.
" TJie kings of Tharshish and of tlie isles shall render an oblation ;
the kings of Sheba and Seba shall offer a present. '' And all kings
shall worship him, all nations shall serve him, '^ For he shall
deliver the needy that crieth out, and the poor afflicted, and him
that hath no helper. " He shall mercifully spare the poor and
needy, and shall save the souls of the needy. " He shall redeem
their soul from fraud and violent wrong, and precious shall tlieir
blood be in his eyes. ^' And he shall live, and he shall give to him
of tlie gold of Sheba, and shall pray for him continually, shall
of the doctrine and administration of judg-
ment by them. So Moses said, 'My doctrine
shall drop as the rain,' &c. Deut. xxxii.2;
and Job said, 'they waited for me as for the
rain,* &c. Job xxix. 23; and 'the Lord shall
come unto us as the rain,' &c. Hos. vi. 3.
The dispersed moisture,] Understand,
rvhich are the moisture, that is, which
showers do moisten the earth. "Zarziph,"
the Heb. word used only in this place, hath
the signification of dispersing moisture or
tvater, as by showers, God having 'divided
spouts for the rain,' whereby it is strewed
abroad upon the earth, Job xxxviii. 25.
Wherefore the former word 'showers,* im-
plieth 'rain that falleth with manifold' (or
'millions of) drops,' as Ps. Ixv. 11.
VeR. 7. MOLTITCDE OF PEACE,] To wit,
shall be, or shall flourish: and this 'Shalom,
peace,' may respect the name of Shelomoh or
Solomon, which signifieth peaceable, as was
promised to David, " Behold, a son is born to
thee which shall be a man of rest, for I will
give him rest from all his enemies round
about, therefore liis name is Solomon, and
I will send(Salom) peace and quietness, upon
Israel in his days,' 1 Chron. xxii. 9. Moon be
NOT,] Or, be taken away, as the Gr. ex-
plaineth it, that is, " till the world's end," as
before, verse 8.
Ver.. 8. — From sea to sea,] From the
salt sea, ('the lake of Sodom,' Gen. xiv. 3.)
' to the main sea,' see Num. xxxiv. 3 — G, &c.
where the limits of the land are described.
From the river] The 'great river Euphra-
tes,'Gen. XV. IS; Deut. xi. 24. In Solo-
mon this was accomplished, when 'he reigned
over all kingdoms, from the river to the land
of the Philistines, and to the border of Egypt,'
1 Kings iv. 21 ; iu Christ, when all nations
were brought into his subjection by the gospel,
as Mat. xxviii. 18, 19; Acts i. 8; Col. i. 5,
6 ; Rev. xi. 15.
Ver. 9. — In dry places,] Or, in deserts,
which the Gr. explaineth, " theiEthiopians."
The Heb. "Tsijim" signifieth here, and Ps;
Ixxiv. 14, 'people that dwell in dry desert
places : ' sometimes it is used for ' wild
beasts' that haunt such deserts, as Is. xxxiv.
14; xiii. 21; Jer. 1. 39. Lick the dust,]
'Like a serpent,' as is expressed in Mic. vii.
16, noting hereby ' great fear and subjection,
testified by bowing down their faces to the
ground, as is the manner in the Eastern
countries. In Is. xlix. 23, a like promise is
made to the church of Christ.
Ver. 10, — Of Tharshish,] Or, of the
ocean, that dwell by the 'main sea.' See the
Note on Ps. xlviii, 8. Sheba and Seba,]
that is, of ^Ethiopia and of Arabia, far
southern countries, inhabited by the posterity
of Sheba and Seba, the nephew and son of
Cush, the son of Cham, the son of Noah,
Gen. X. 7. The 'queen of Sheba' (or 'of
the South') came from the utmost parts of
the earth to hear the wisdom of Solomon, and
gave him much gold, sweet odours, and pre-
cious stones, 1 Kings X. 1 — 10; Mat. xii.41.
Ver. 12. — Hath no helper,] Or, 'to
whom no helper.' See the like by Job, .Job
xxix. 12.
Ver. 14. — Precious shall their blood
BE,] that is, their death, meaning, that he
regarded their life, and will not easily sufler
them to be killed, for that it is precious and
dear unto him: as on the contrary Paul said,
'his life was not dear unto himself,' when he
was willing and ready to lose it for Christ's
cause, Acts XX. 24; see Ps. cxvi. 15.
Ver. 15. — He shall give,] Meaning
man in general, or each one brought in sub-
jection, as the Gr. saith, " to him shall be
PSALM LXXIII.
559
bless him all the day. " There shall be a parcel of corn in the
land, in the top of the mountains; the fruit thereof shall shake
like Lebanon, and flourish sliall they of the city as the herb out of
the earth. '' His name shall be for ever, his name shall be con-
tinued before the sun, and they shall bless themselves in him ; all
nations shall call him blessed. *^ Blessed be Jeliovah God, the God
of Israel, wliich doth marvellous things himself alone. '* And
blessed be tlie name of his glory for ever ; and let all the earth be
filled with his glory ; Amen, and Amen.
^^ Ended are the prayers of David son of Jesse.
given," meaning to Solomon. Gold of
SHEBA,] the Gr. saith of " Arabia : " see
verse 10. All the day,] Or, daily.
Ver. 16. — There shall be a parcel,
&c.] where a handful of corn shall be sown on
the top of the mountains (the most barren
places) there shall be such increase that the
fruit shall shake, and make a noise like the
trees of Lebanon. Shake,] Or, stir with noise,
rustle. Lebanon,] That is, ' trees of Leba-
non;* as 'the earth,' for 'the inhabitants of
the earth, Ps. Ixvi. 1. Of this mount see Note
on Ps. xxix. 5. They of the city,] That
is, i/ie citizens, as, * they of the world are
worldlings, Ps. xvii. 14, 'ye of the heavens,'
Ps. cxlviii. 1, are 'the inhabitants there.'
The Chald. addeth, " of the city Jerusalem."
Compare herewith Is. xxvii. 6.
Ver. 17. — Continued,] To wit, as a son
contimieth his father's name, for the original
jinnon (or janiii) cometh of Niu, which is
0 son : the Gr. also turneth it, ' his name
eontinueth,' and Christ's name is continued
in us that believe in him, called ' Christians,'
Acts xi. 26, and 'his children,' Heb. ii. 13,
14. Before the sun,] That is, so long as it
endureth, as verse 5 ; so Ps. cii. 29. They
shall bless,] To wit, men of all nations shall
count and speak of their blessedness in him ; so
Gen. xxii. 18. Call him blessed,] Or,
happy, shall beautify him.
Ver. 19. — Name of his glory,] That is,
his glorious (or honourable) name. So 'Lord
of glory," James ii. 1, for ' glorious Lord.'
Filled with his glory,] That is, with the
manifestation of his glorious works, and prais-
ing him for the same. See the like speeches.
Num. xiv. 21 ; Is. vi. 3 ; Rev. xviii. 1 ; Ezek.
xliii. 2. Amen,] So be it. The second book
of Psalms is concluded with twice 'Amen,' as
was the former: see Ps. xli. 14.
Ver. 20. — Ended.] Or, complete are,
meaning that this Psalm was the last of David's
prayers or hymns (as the Gr. translateth it)
howsoever it is not set last in order as neither
other be. Or, that this matter touching
Christ's kingdom is the last thing wheieof
David prophesied, and for which he prayed, as
] Pet. i. 10, 11. Jesse,] Or Jishai, as the
Heb. soundeth, it and sometimes Ishai, 1
Chron. ii. 12, 13, which name signifieth
strength and manhood; as David, amiable.
THE THIRD BOOK.
PSALM LXXIIL
The prophet prevailing in a temptation, showeth the occasion thereof,
the prosperity of the nicked. 13. The wound given thereby, diffidence.
15. The victory over it, Tinowledge of God's purpose in destroying of the
wicked, and sustaining the righteous.
1 A psalm of Asaph.
Yet surely God is good to Israel, to them that are pure in heart.
The third book,] To wit, of psalms. Ver. 1. — Of Asaph,] Or, fo ^jopA, who
See the note on Ps. xlii. was both « a prophet ' and ' a singer;' see Ps.
560
PSALMS.
And I, my feet almost swerved aside ; my steps had well-nigh
slipped out. ^ For I envied at vain-glorious fools, when I saw the
peace of the wicked. * For there are no bands in their death, and
lusty is their strength. ^ They are not in the molestation of sorry
man, and with earthly man they are not plagued. ^ Therefore
pride compasseth them about as a chain, violence covereth them as
a garment. '' Their eyes stand out with fatness, they pass the
imaginations of the heart. ^ They do corrupt and speak with
maliciousness of oppression, they speak from aloft. ^ They set
their mouth against the heavens, and their tongue walketh through
the earth. " Therefore his people turneth hither, and waters of a
1. I. The like title is of the ten Psalms
following. These are for the most part com-
plaints and meditations of the troubles of
God's people.
Veb. 2. — Almost,] Or, a very little
lacked, but ' my feet have swerved ;' so after,
' well nigh,' or, ' almost nothing ' lacked, but
'my steps have been shed:' noting hereby
his great danger to have fallen through his
infirmity, had not faith in God sustained him.
Swerved,] Or turned, declined. This and
the next word ' slipped ' have a double read-
ing in tlie Hub. by the vowels, " they had
swerved, they had slipped;" by the conso-
nants, "it had swerved, it had slipped;"
meaning " each of his feet," and " every of
his steps," to his utter ruin. Slipped out,]
Or, been poured out, to wit, as water, and
so I had been lost.
Ver. 3. — Envied,] Or, was jealous, had
envious zeal: See Ps. xxxvii. 1.
Ver. 4. — Bands,] Or, knots, that is,
' pains, sores, diseases,' &c. In their
DEATH,] Or, till their death, meaning that
they live long in pleasure, and die at ease, as is
explained, Job xxi. 13. ' They spend their
days in wealth, and suddenly they go down
to the grave.' The Chald. saith, "For
they are not terrified or troubled for the day
of their death." But lusty,] Or, and fat
is their fortitude (their firm strength of
body) as Job saith, ' one dieth in his full
strength, being in all ease and prosperity; his
breasts are full of milk, and his bones run full
of marrow,' Job xxi. 23, 24
Vke. 6. — Molestation of sorrt man,]
That is, such turmoil as other miserable men
endure. See the like phrase in 2 Sam. vii. 14.
.iEnosh and Adam are here the names of all
wretched mankind. See Ps. viii. 5. The
Chald. expoundeth it, " They labour not in
the labour of men that study in the law, and
with just men," &c
Ver. 6. — Compasseth, &c.] Or, is a
chain to them and to him, that is, ' every of
them;' as a collar that is hanged for an orna-
ment about the neck. And of this word
Anak, to ' hang a chain,' that giant Anak
had his name, whose children were called
• Anakims,' men great of stature, proud and
cruel. See Num. xiii. 23, 34 ; Josh. xv.
13, 14. A garment,] a set habit or 07-na'
ment, finely fitted to the body ; such was
' the harlot's habit,' Prov. vii. 10.
Ver. 7. — Eye standeth,] That is,
Each eye standeth or ' starteth out of the
hole for fatness.' In Chald,, " The simili-
tude of their faces is changed for fatness."
So in Job XV. 27, ' he hath covered his face
with his fatness. They pass the imagina-
tions, &c.] That is, they exceed in prosper-
ity above that they could imagine or think ; or
they surpass in wickedness above that which
man's heart can think, according to that
which here foUoweth, and as in Jer. v. 28,
it is said ' they are waxen fat and shining,
they do pass the words (or deeds) of the
wicked.'
Ver. 8. — They do corrupt,] Or cow-
sume, dissolve or make dissolute by their
wicked speeches, and by their oppression of
men. It may be understood of ' corrupting,'
or ' making rotten ' with sin themselves or
others; or consuming and wasting with
oppression. With maliciousness,] Or, in
evil, that is, -maliciously or jnalignantly.
From aloft,] That is, loftily. Or 'o/ the
Most High,' that is, of God, as in the next
verse: but the Chald. expoundeth it, " of the
highness of their heart."
Ver. 9. — Agalnst Heavens,] That is,
against God and his saints whom they blas-
pheme, as it is written, 'he opened his mouth
unto blasphemy against God, to blaspheme
his name and his tabernacle, and them that
dwell in heaven,' Rev. xiii. 6. So else-
where ' heavens ' are used for ' God,' Dan.
iv. 23; Luke xv. 18.
Ver. 10. — His people,] God's o^vn peo-
ple are i)y this afflicted, therefore the Gr.
PSALM LXXIII.
561
full cup are wrung out to them. " And tliey say, How dotli God
know, and is there knowledge in the Most High ? '^ Lo, these are
the wicked, and in tranquillity ever ; they increase wealthy power.
'^ Surely in vain have 1 cleansed mine heart, and washed my hands
in innocency, " And am plagued all the day, and my rebuke is in
the mornings. " If I say, I will tell thus ; lo, I unfaitlifully wrong
the generation of thy sons. '^ And I thought to know this, but it
was a painful thing in mine eyes. " Until I entered into tlie sanc-
tuaries of God, did prudently attend to their last end. '^ Surely
thou dost set them in slippery places, dost make them fall to deso-
lations. '^ How are they brought to wondrous desolation as i?i a
moment ? are they at an end, arc tliey consumed with troublesome
frights? ^^ Asa dream after oue awaketh ; O Lord, when thou
raisest up, thou wilt despise their image. ^' Surely mine heart was
saitli "my people;" the psalmist, speaking of
tiis brethren, as after of liimself, verse 13.
Hither,] To these thoughts and tempta-
tions, which follow in the next verses. A
FULL,] The word cup or bason is here to be
understood; as 'strong,' tor 'strong paws,'
Ps. X. 9. See the Note there. By ' waters
of a full cup' are meant ' abundance ot tears,'
which they must drink, that is, 'of afBictiuns'
and ' temptations' which they suffer; as in
Ps. Ixxx. 6. So the Chald. explaineth it,
" and tears as many waters shall flow
from them." Wrung odt to them,]
Or, drunk {sucked up) by them, as in Ps.
Ixxv. 9.
Ver. 12. — In tranquillity,] Or, quiet,
safe, wealthy, at ease. Compare herewith
Jer. xii. 1, 2. Wealthy power,] Ability
by riches : see Ps. xlix. 7.
Ver. 13. — Cleansed,] That is, laboured
to cleanse andpurge, by faith and continual
sanctification, Acts xv. 9, 1; John iii. 3;
otherwise, ' who can say, I have made mine
hi-art dean,' Prov. xx. 9. Innocency,] Or,
cleanliness: see Ps. xxvi. 6; xxiv. 4.
Ver. 14. — Am plagued,] Or, touched
\vith afBiction, ' punished," which the wicked
are not, ver. 5. My rebuke,] Oi", blame,
to wit, ' I bear the chastisement' for my sins.
In the mornings,] Tliat is, every morning,
or early: the like phrase is Ps. ci. 8 ; Job
vii. 18; Lam. iii. 23; Is. xxxiii. 2.
Vek. 15. — I WILL tell thus,] That is,
if these temptations prevail against me, so
that I should tell and declare for truth these
my carnal thoughts. Telling is often used
ior publishing and preaching to others. See
Ps. ii. 7. Unfaithfully wrong,] Or,
faithlessly transgress against the generation
of thy sons, (O God) that is, ' of thy people,'
Vol. II. 4
called 'the sons of God,' Deut. xiv. 1; 1
John iii. 1.
Ver. 17. — Prudently attend to,] Or,
consider their latter end. A like speech
Moses useth, Deut. xxxii. 29.
Ver. 18. — Slippery place,] Whereby
suddenly fall to perdition. The Chald. saith,
" in dark" places.
Ver. 19. — Wondrous desolation,]
Such as astonisheth the biholders. Such
sudden stiange desolation God brought on
Babylon of old, Jer. li. 37, 41 ; and will
again, Rev. xviii. 10, 17.
Ver. 20.— As a dream,] To wit, so
they are; or, so va7iisheth their prosperity ;
which when one awaketh, is gone, as is
plainly set forth in Is. xxix. 7, 8. So else-
where it is said, 'he shall flee away as a
dream, and not be found, and shall pass away
a<: a vision of the night: the eye which saw
him shall do so no more,' &c. Jub xx. 8, 9.
The Chald. explaineth it, " as the dream of
a druidven man." Thou raisest up,] To
wit, thyself, that is, raisest up to punish
them, as Ps. xxxv. 23 ; or ' raisest up,' to
wit, 'them,' at the last day of judgment.
So the Chald. paraphrast turneth it, saying,
" in the day of the great judgment, they shall
rise up out of the house of the grave, in
wrath thou wilt despise their image." The
Gr. saith, " in thy city thou wilt despise their
image:" the Heb. word baghnir being ambi-
guous. In this sense compare herewith
Ecrl. viii. 10. De-^phe their image,] Or,
their shadow, that is, ' destroy their transi-
tory estate ;' for man ' walketh in an image,'
Ps. xxxix. 7. Or, referring it to the last
judgment, their 'image' may mean their
'corrupt sinful state, Gen. v. 3; and the
'despising' of it, is their utter rejection; for
562
PSALMS.
leavened, and I was pricked in my reins. ^ And I was brutish and
knew not ; as the beasts was I with thee. ^ Yet I continually was
with thee, thou hast holden me fast by my right hand. ^* Thou
wilt guide me with thy counsel, and after wilt receive me to glory.
" Whom liave I in the heavens ? and with thee I delight not any
in earth. ^® Wliolly consumed is my flesh and my heart j the Rock
of my heart and my portion is God for ever, ^' For lo, they that
are gone far from thee shall perisli, thou suppressest every one that
goeth a wlioring from thee. ^^ And I, to draw nigh to God is good
for me ; I have set my hope for safety in the Lord Jehovah, for
to tell all thy works.
then they shall rise ' to shame and contempt
eternal,' Dan. xii. 2.
Ver. 21. — Was leavkned,] Or leavened
itself, that is, ' was vexed, grieved, swelled,
was sour as leaven,' with my fretting grief
and anger. 1 was pricked,] Or sharpened
{pricked) myself, that is, 'felt sharp pains,'
to wit, with my fretting thoughts and
desires.
Ver. 22. — Brutish,] That is, foolish,
sensual, like a brute beast, not having the
understanding of a man in me: as is
explained, Prov. xxx. 2. See also Ps. xlix.
11. As THE BEAST,] That is, as owe of
them, or ' a great beast,' Heb. behemoth ;
which is used for the vast ' elephant,' Job
xl. 10. The Gr. here turneth it, "bestial,"
or " brutish."
Ver. 24. — To glory,] Or, with glory,
that is, " gloriously, honourably. See 1
Tim. iii. 16; Phil. iii. 21 ; Heb. ii. 10; 1
Pet. v. 1, 4. The Chald. paraphraseth,
" Thou wilt guide me with thy counsel in
this world ; and after that the glory is accom-
plished, which thou hast said thou wilt bring
upon me, thou wilt receive me."
Ver. 25. — Whom have I,] Or, who Is
for me, but thee to trust in, or call upon.
Delight not,] Or, take no pleasure, in any
person, or thing.
Ver. 26— The rock,] That is, the
strength and hope ; the Gr. saith, "the God
of my heart."
Ver. 27.— Gone far,] That is, the
wicked who are here said to be ' far from
God;' and in Ps. cxix. 150; are 'far from
his law,' and therefore ' salvation is far from
them,' Ps. cxix. 155; as here they perish,,
whereas the righteous are ' a people near God,'
Ps. cxlviii. 14. That goeth a whoring
FROM thee,] That is, goeth after idols,
departing from the trtie God, as Hos. i. 2;
for idolatry or ' breach of God's covenant,' is
often called 'whoredom' or 'fornication,'
Jer. iii. 9, 20; Ezek. xxiii. 3, 6, 7, &c. Ps.
cvi. 39.
Ver. 28. — To draw nigh,] So both the
Gr. and Chald. do explain the Heb. phrase
"the drawing near of God;" and thus it is
also used in Is. Iviii. 2, and is done by the
faith of the gospel, Heb. vii. 19. Jeho-
vah,] Or, God: see Ps. Ixviii. 21. The
Chald. saith. "in the word of God." To
tell,] That 1 may tell, or declare, as the
Gr. explaineth it.
PSALM LXXIV.
2. The prophet compldineth of the desolation of the sanctuary. lO*
He moveth God to help, in consideration of his power, 18. of his
reproachful enemies, of his children, and of his covenant.
An instructing psalm of Asaph.
^ Wherefore, O God, hast thou cast us off to perpetuity : shall
Ver. 1.— Of Asaph,] Or, to Asaph, in 1. If Asaph (who lived in David's days)
Chald., "by the hands of Asaph:" see Ps. 1. made this psalm, it was a prophesy of
PSALM LXXIV.
5G3
tliine anger smoke against the sheep of tliy pasture? ^ Remember
tliy congregation, which thou hast purchased of old, tlie rod of
thine inheritance, which thou liast redeemed, tliis mount Zion
wherein thou hast dwelt. ^ Lift up tliy feet to the desolations of
perpetuily ihe enemy hath done evil to all things in the sanctuary.
* Thy -listressers roar in the midst of thy synagogues ; they have
set their signs for signs. * He was known, as lie lifted on liigh
axes against the thicket of the wood. ® And now the carved works
thereof all together they have beat down with beetle and mallets.
' They have cast into the fire thy sanctuaries, to tlie earth they
have profaned the dwelling-place of thy name. ® Tliey said in
tlieir lieart, Let us make spoil of them altogether ; they liave burned
all tlie synagogues of God in the land. ^ We see not our signs.
troubles to come. If some other prophet
made it when calamities were on Israel, then
was it committed to 'Asaph's posterity,' the
singers, called by their father's name; as
•Aaron's posterity,' are called 'Aaron,' 1
Chron. xii. 27. Thine anger smoke,] Or,
thy nose smoke, that is, burn, as was threat-
ened, Deut. xxix. 20. A manifestation of sore
displeasure: see Ps. xviii. 9 ; Ixxx. 5.
Sheep,] Ot, flock, that is, us thy people, as
Ps. Ixxix. 13. The flock comprehendeth
'sheep and goats,' Lev. i. 10.
Ver. 2. — Purchased of old,] Or, bought
of yore, when thou broughtest them out of
Egypt, Exod. XV. 16; or understand that
thou hast purchased it, hast redeemed, &c.
The rod of thine inheritance,] That is,
Israel, Jer. x. 16; called elsewheie ' the line
of God's inheritance,' Deut. xxxii. 9, which
he measured out lor himself as land is meted
with a ' rod' or 'line.' It may also be read
'the sceptre' or ' the tribe of thine inheri-
tance,' as Is. Ixiii. 17, for the Heb. shebet,
which properly is a ' rod ' or ' staff,' is some-
times a ' sceptre, Ps. xlv. 7 ; sometimes a
' tribe,' Ps. Ixxviii. 67.
Ver. 3. — Lift up tht feet;] Or, thy
hummers, that is, ' thy strokes,' to ' stamp or
' beat down ' the enemy ' unto perpetual deso-
lations. Thus the ' feet ' are used to ' tread
down with,' Is. xxvi. 6, and so the Gr.
taketh it here, changing the metaphor, and
translating it, " thy hands,' which are also
instruments to strike down with. Or, ' lift
up thy feet,' that is, come quickly to see 'the
perpetual desolations ' which the enemy hath
made. Hath done evil,] That is, broken,
robbed, burned, wasted all things; as did
Nebuchadnezzar in the temple, 2Kingsxxiv.
13; XXV. 9, 13, 14, &c.
Ver. 4. — Thy synagogues,] Or assem-
blies, either t.hG 'coiuts'and 'places about
the temple, where the people assembled, or
the other synagogues in Jerusalem, as after,
verse 8, he speaketh of ' all the synagogues
in the land,' places where prayers and lec-
tures of the law were used, Acts xvi. 13;
XV. 21. The 'assembly' of Christians is
called also by this name 'synagogue,' James
ii. 2. Their signs,] Or, banners, which
are signs of victory, or of idolatry. See
after, verse 9.
Ver. 5. — He was known,] He, that is,
a man, or < every one ' of the enemies, ' was
known,' that is, 'renowned,' or 'famous,' as
having done some notable act. Ashe lifted
on high.] Or, as he that bringcth aloft, that
is, as a man brings the axe aloft over his
head, to fell down the thick wood with might
and main. They cut down the wood of the
temple, as men do trees in a forest. Thicket
of the wood.] That is, the thick wood or
tree, whose boughs are wrapped one in
another : or, (if we understand it of the
v/ood-work in the temple) ' the infolded
graven wood,' which he that did most eagerly
cut down, was most renowned.
Ver. 6. — And now,] Or, And then,
at the same time. So Ps. xxvii. 6. Car-
ved works,] Gratings, or, (as the Heb.
phrase is) ' openings,' used for ' graven * or
'carved works,' Exod. xxviii. 11. The Gr.
here tumeth it, " doors, which also have
their name of " opening."
Ver. 7. — Thy sanctuaries,] The tem-
ple (which had divers holy places) ' was
burned ' by Nehuzar-adan, 2 Kings xxv. 9.
To THE earth,] To wit, burning or 'rasing
down to the ground.'
Ver. 8.^ — Let us make spoil,] Or, we
will oppress, prey upon them. Of this Heb.
root, the dcve hath her name in that tongue,
as being subject to the prey and spoil of
hawks, &c.; therefore in verse 19 he calleth
the church a ' turtle-dove.'
Ver. 9 — Oor signs,] The testimoniesof
5G4
PSALMS.
there is not any prophet more, nor any wilh us that knowetli how
long, '° How long, O God, shall the distresser reproach ? shall the
enemy blaspheme thy name to perpetuity ? ^' Wherefore tnrnest
thou away thine hand, even thy right hand ? draw it out of the
midst of thy bosom, make a full end. '^ For God is my King from
ancient times; he worketh salvation in the midst of the earth.
" Thou didst break asunder the sea by thy strength, didst break in
pieces the heads of the dragons in the waters. " Thou didst quite
burst the heads of leviathan, didst give Mwafor meat to the people
that dwell in dry deserts. '" Thou didst cleave the fountain and the
stream, thou didst dry up the rivers of strength. "'The day is
thine, the night also is thine ; thou hast prepared the light and the
sun. " Tliou hast coustituted all the borders of the earth, the
summer and the winter, them hast thou formed. '^ Remember this,
the enemy reproacheth Jehovah, and the foolish people blaspheme
thy name. " Give not the soul of thy turtle-dove to the wild com-
God's presence and favour, extraordinary or
ordinary, as the sacrifices, &e. Dan. xi. 31.
So 'circumcision,' the ' passover,' the ' Sab-
bath,' &c. were for signs to Israel, Gen. xvii.
11; Exod. xii. 13; xxxi. 13; or, as the
Chald. expoundeth it, " the signs which the
prophets gave us." Any prophet,] That
could see and foretell by the Spirit an end of
these troubles. Lam. ii. 9. A 'prophet
(Nabi) ' is one that from the inward counsel
of God uttereth oracles. In old time he was
called 'a seer,' 1 Sam. ix. 9; Amos vii.
12. How LONG,] To wit, this affliction
shall endure. The like speech is in Ps. vi.
4.
Ver. 11. — Draw it, &c.] This word, or
some such, seemeth here to be understood, as
often in the Heb.: see Ps. Ixix. II. The
drawing the hand out of the besom denoteth
a performance of the work wi^hont slackness,
as we may see by the contrary, Prov. xxvi.
15. FoLL END,] By consuming our ene-
mies, and accomplishing our deliverance.
Ver. 13. — The se.\,] In Chald., "the
waters of the Red sea." Of the dragons,]
Or, whales, meaning 'the noble men of
Egypt,' who pursuing the Israelites, were
drowned in the Red sea, Exod. xiv. 28. For
great persons are likened to ' dragons ' or
' whale-fishes,' as Ezek. xxix. 3.
Ver. 14.— The heads,] That is, the
head, as the Gr. translateth it; called "heads"
for the excellency and principality. Of
Leviathan,] Or, of (he whale, meaning
Pharaoh king of Egypt, who was drowned
with his princes, Ps. cxxxvi. 15. Leviathan
is the name of the great ' whale-fish,' or
' sea dragon,' so called of the fast-joining
together of his scale, as he is described, Job.
xl. 20 ; xli. 6, &c.; and is used to resemble
great tyrants, here, and in Is. xxvii. 3. So
the Chald. expoundeth it, " the heads of
Pharaoh's mighty men." In dry deserts,]
That is, to the wild beasts of the icilder-
}iess, which might devour the Egyptians after
they were drowned, and cast upon the shore,
Exod. xiv. 30. The beasts may be called
'a people,' as conies, pismires, locusts,
&c. are called ' peoples ' and ' nations," Prov.
XXX. 25, 26 ; Joel i. 6. See also the notes
on Ps. Ixxii. 9, unless by these 'dwellers in
dry places,' we understand the Israelites in
the wilderness, to whom the spoil of the
Egyptians was as ' meat ;' as elsewhere they
said of the Canaanites, ' they are bread for
us,' Num. xiv. 9. This the Cliald. favourelh.
Ver. 15.. — Didst cleave the foun-
tain,] Bringing a well and stream of water
to thy people out of the rocks, Exod. xvii.
6; Num. XX. 11; Is. xlviii. 21; Ps. cv.
41. Rivers of strength,] That is, strong,
rough, or vehement rivers, as the waters of
Jordan were dried up, that Israel might go
through. Josh. iii. 15 — 17. The Chald.
paraphrast addeth also the rivers Arnon and
Jabok ; whereof see Num. xxi. 14 ; Deut.
ii. 37,
Ver. 16.— The light,] The Heb. Maor
is properly ' a lightsome body,' as is the ' sun,
moon, stars, &c. Gen. i. 14, 15; and here
m .y he meant of the 'moon,' as the Chald,
translateth it, for the ' sun ' next followeth.
For these God is elsewhere also celebrated,
Ps. 1. 6—9.
PSALM LXXV.
565
pany ; the company of thy poor afflicted forget not to perpetuity.
^° Have respect unto the covenant, for full are tlie darknesses of the
earth, of the habitations of violent wrong. ^' Let not the oppressed
return asliamed ; let the poor afflicted and needy praise thy name.
'■^'^ Rise up, O God, plead thou thy plea, remember thy reproach
from the fool all the day. ^^ Forget not the voice of tliy distress-
crs; the tumultuous noise of them that rise up against thee
ascendeth continually.
Ver. 19. — Soul of thy turtle-dove,]
That is, the life of thy church, called a
turtle-dove, for their danger to be perched
upon by the wicked, as before, verse S, being
of themselves weak, mournful, and timorous;
also for their faith and loyalty towards God,
and innocency of life. In these respects are
'doves' mentioned, Hos. xi. 11 ; Ezek. vii.
16; Is. xxxviii. 14; lix. 11; Song iv. 1;
vi. 8; Matt. x. 16. So the Chald. explain-
eth it, " Give not the souls of them that teach
thy law, to the people which are like wild
beasts.'" Wild company.] Or wild beasts, as
the Gr. translateth it, meaning the cruel
" people like wild beasts," as the Cliald. saith.
The same word straightway followeth for the
church, or ' lively flock ' of Christ. See the
notes on Ps. Ixviii. 11, 31.
Ver. 20. — The covenant,] Which thou
didst make with our fathers, (as the Chald.
addeth to explain it) it may be meant of the
covenant with Abraham and his seed, as is
expressed, Ps. cv. 8 — 10 ; or, which was
made with Noah, that the world should no
more be drowned, as once it was, when it was
full of cruelty, Gen. vi. 13, 17, IS ; viii. 21,
22, which covenant the prophets apply to the
church after, Is. liv. 9. The darknesses,]
That is, dark places, as in Ps. Ixxxviii. 7 ;
cxliii. 3, he meaneth that the base obscure
places were full of violence, even folds or
habitations of cruelty; no cottage being free
from the rapine of the enemies. ' Dark
places ' may be put for base or ' mean:' as in
Prov. xxii. 29, ' dark ' or ' obscure persons,'
are the ' base sort.' The Gr. here also trans-
lateth it " dark persons," meaning the vile
graceless enemies.
Ver. 22. — Plead thy plea,] Defend
thine own cause: see Ps. xxxv, 1. Froji
the fool,] Understand, ' which thou suffer-
est from the fool,' or ' impious, Nabal,' whicli
word was also before, verse 18; whereof see
Ps. xiv. 1. The Chald. paraphrasetb,
"from the foolish king."
Ver. 23. — Ascendeth,] That is, cometft
up unto thee, it is so great; as Jonah i. 2;
or, ' it iiu'reaseth,' as the battle is said to
* ascend ' when it ' increased,' 1 Kings xxii.
35.
PSALM LXXV.
A confession to God, and promise to judge uprightly. 5. A rebuTie
of the proud, hy consideration of God's providence.
' To the Master of the music, Corrupt not: a Psalm of Asapli,
a Song.
We confess to thee, O God, we confess, and near is thy name ;
Ver. 1. — Corrupt not,] Or, Destroy
not; see Ps. Ivii. 1. The Chald. addeth,
"in the time when David said. Destroy not
the people." Of Asaph,] Or, to Asaph; in
Chald. "by the hand of Asaph :" see Ps. 1.
1.
Ver. 2. — And near is,] To wit, near in
our mouths and hearts to celebrate it. Thus
God's tvord is said to be near, Rom. x. 8.
and, ' thou art near in their mouth,' Jer. xii.
2. In this sense tlie Gr. also explaineth if,
" and we will call on thy name," Thet
tell,] That is, I and others with me : so the
Gr. saith, " I will tell."
566
PSALMS.
they tell thy wondrous works. ^ When I shall receive the appoint-
ment, I will judge righteousnesses. * Dissolved is the earth and
all the inhabitants thereof; Uiave set sure the pillars thereof, Selah.
^ I said to the vain-glorious fools, be not vain-gloriously foolish,
and to the wicked, lift not up the horn. * Lift not up your horn
on high nor speak with a stiff neck.
^ For not from tlie east, or from the west, neither from the
desert cometh promotion.
^ But God is the judge, he abaseth one, and exalteth anotlier. * For
a cup is in the hand of Jeliovah, and the wine is red, it is full of mix-
ture, and lie poureth out of tlie same ; but the dregs thereof wring
out and drink shall all the wicked of tlie earth. '" And I will shew
Ver. 3. — Receive the appointment,]
Or, (ake the appointed thing, (or time, as the
Chald. translateth it; that is, "the office
appointed," and promised. They seem to be
the words of tlie Psalmist (as appeareth more
plainly by verse 10, 11,) in person of Christ,
to whom the kingdom of Israel was appointed
in due time ; of whom David was a figure,
in taking and administering the kingdom
when it was distracted with troubles. See
2 Sam. iii. 17, 19 ; v. 1 — 3. Righteous-
nesses,] That is, most righteously,
Ver. 4. — Dissolvep,] Or, 7nelted, that is,
' faint with troubles, fears,' &c. as Josh. ii. 9.
Set sure,] Or, will fitly fasten, artificially
stablish, as by line and measure, that they
fall not. Pillars,] The mountains, which
may also mean governors ; for great person-
ages are likened to ' pillars,' Gal. ii. 9.
Ver. 5. — The hokn,] The sign of power
and glory, Ps. cxii. 9; Ixxxix. 18 — 25;
Luke i. G9. In 1 Chron. xxv. 5. mention is
made of prophesies, ' to lift up the horn.'
Veb. 6. — To ON high,] that is, aloft, or
against the high God. With a stiff neck,]
Like untamed oxen shaking off" the yoke of
obedience. Or, ' speak not a hard thing' (as
Ps. xxxi. \Q.)with a neck stretched out, that
is, arrogantly, or ivith one neck, that is,
with joint force : as ' heart,' in Ps. Ixxxiii.
6. is for one heart.
Ver. 7. — The desert,] That is, the
south or north: for deserts were on both
ends of the land of Canaan. Promotion,]
Or exaltation; or as the Gr. translateth,
" desert of the mountains," that is, the
mountainotis desert, meaning that preferment
or deliverance comes not from any of the
nations round about. The Heb. ' Harim,'
is ambiguous, signifying both exaltation, and
mountains. The Chald. maketh this para-
phrase, " For there is none besides me, from
tast to west, from the north the place of the
desert, or from the south the place of the
mountains."
Ver. 8. — Abaseth one,] Heb. 'this'
man. Another,] Heb. 'this' man. It
may also be read, He {this God,) ' abaseth,
and he advanceth."
Ver. 9. — A cup,] To measure out afflic-
tions; as Ps. ii. 6. a similitude often used;
see Hab. ii. 16; Ezek. xxiii. 31, 32; Jer
xxv, 28. The Chald. saith, " a cup of curse."
Wine,] That is, tvrath or indignation, as is
expressed, Jer. xxv. 15; Job xxi. 20; Rev.
xiv. 10. Red,] Or, thick, troubled, jmiddy,
noWng fierce indignation. The Gr. tnrneth
it, "acratou merou," meaning strong ivine,
not allayed. So in Rev. xiv. 10. where
mere, or pure wine, meaneth great afflic-
tions. The Gr. there is taken from this psalm.
Of biixture,] That is, of liguor mixed,
ready to be drunk : as ivisdom is said to have
mixed her ivine, Prov. ix. 2. that is, ' tem-
pered it ready.' So Rev. xiv. 10. The
Chald. addeth, '"mixture of bitterness."
He poureth out,] To wit, unto his own
people, abiding them, as is expressed, Jer.
xxv. 17, 18, 28, 29. The dregs,] The
most grievous afflictions, as Isa. Ii. 17 — 22.
Wring out,] Or, suck up, that k, feel and
be aff'ected with it. So Ez. xxiii. 34; Isa.
Ii. 17.
Ver. 10. — Will shew,] To wit, thiswork
of God, his mercy and judgment. The
Chald. explaineth it, ' will shew thy mira-
cles." Horns of the wicked,] Their
power, dominion, and pride, whereby they
afflict and scatter God"s people, Jer.xlviii. 25;
Lam. ii. 3; Zach. i. 21; Rev. xvii. 12, 13.
as by ' horns of the just man,' is meant his
'power, dominion, glory,' Ps. cxxxii. 17;
xcii. 11; cxlviii. 14; 1 Sam. ii. 10. So
the Chald. openeth it, " And I will humble
all kingdoms, the high strength of the
wicked."
PSALM LXXVI.
567
for ever, will sing psalms to the God of Jacob. " And will hew
off all the horns of the wicked; the horns of the just man shall be
advanced.
PSALMLXXVI.
A declaration of God's majesty iJi the church, against her enemies.
1 2. An exhortation to serve him reverently.
^ To the master of the music on Neginoth, a Psalm of Asaph,
a Song.
"^ God is known in Judah, liis name is great in Israel. '' And in
Shalem is his tabernacle, and his dwelling in Sion. * There brake
he the burning arrows of the bow, the shield and the sword, and
the war, Selah. * Bright, wondrous excellent art thou, more than
the mountains of prey. * The mighty of lieart have yielded them-
selves to the spoil ; they have slumbered their sleep, and none of
the men of power have found their hands. ' At thy rebuke, O God
Ver. 1. — On neginoth,] Or,with stringed
instruments: see Ps, iv. 1. Of Asaph,] Or,
to Asaph: seePs. 1. 1.
Ver. 3. — Shalem,] Or Salem, the city of
Melchisedek, Geii. xiv. IS, afterwards called
Jerusalem ; whereof see the notes on Ps. li.
20. The Gr. translateth it, " in peace,"
which is the interpretation of the name Salem,
as the apostle showeth, Heb. vii. 2. The
Chald. paraphrase saith, <' Jerusalem." His
tabernacle,] Or, tent, pavilion, which is both
a mean dwelling, and a movable. Lev. xxiii.
42; 43; Heb. xi. 9, 10. For both Moses'
tabernacle and Solomon's temple were mean
cottages in respect of God's glory, 1 Kings
viii. 27.
Ver. 4. — Burning arrows,] Or, fiery
darts, (as the apostle calleth the temptations
of that wicked one, Eph. vi. 16.) The Heb,
" Rishphei," is properly burning coals,
Song viii. 6, figuratively here ' the glistering
brass-headed arrows,' elsewhere the 'fiery
thunder-bolts,' Ps. Ixxviii. 48; and ' burning
plague,' Deut. xxxii. 24; Hab. iii. 5; likened
to ' arrows,' Ps. xci. 5. Here it may lead
us to mind this psalm, to celebrate the victories
against Satan, figured by the vanouishing of
the Assyrians, and other enemies, 2 Kings
xix. 35. The Chald. explaineth it thus,
" When the house of Israel did his will, he
placed his divine majesty among them; there
brake he the arrows and bows of people that
warred ; shield, and sword, and battle-array,
destroyed he for ever." Ani> the war,]
That is, the army of v-arriors, the battle-
array. See Ps. xxvii. 3. And thus Shalem,
or peace, is maintained by breaking all war-
like instruments : as Is. ii. 4,
Ver. 5. — Bright,] Made light, that is,
glorious : speaking to God, as ver. 7.
Wondrous excellent,] Magnificent : see
Ps. viii. 2. Mounts of prey,] The
mountains of the lions and leopards. Song
iv. 8, meaning the kingdoms of this world,
which make prey and spoil one another
like wild beasts, Dan. vii. 4 — 7, whom the
Lamb on mount Zion excelleth in power and
glory. Rev. xiv. 1; xvii. 14. Or, from the
mounts of prey, that is, when thou comest
from conquering the enemy, which lie in the
mountains to make prey of thy people.
Ver. G. — Mighty of heart,] Or, stotit,
stubborn- hearted; a title of the wicked that
are far from justice. Is. xlvi. 12, called here
in Gr. "unwise in heart." Their sleep,]
Their eternal sleep, Jer. li. 39, 57, 'the
sleep of death,' Ps. xiii. 4. So in the next
verse. None of,] Heb. "all" (or "any)
have not found," that is, no7ie found. So 1
John iii. 15, 'every man-slayer hath not,'
that is, nojie hath life. See also Ps. cxliii. 2.
Men of power,] Able men, for strength,
courage, and riches, (in which last sense the
Gr. taketh it here) these did not resist, or
cotdd not, as Ps. Ixxvii. 5. They were not
able (as the Chald. saith) " to take their
weapons in their hands.
Ver. 7. — Tht rebuke,] That is, puntsh'
568
PSALMS.
of Jacob, botli cliariot and liorse liatli been cast asleep. ^ Thou,
thou art feai-ful, and who shall stand before thee when thou art
angry ? ^ From the heavens tliou causedst judgment to be heard ;
the cartli feared, and was still. '° Wlien God arose to judgment
to save all the meek of the earth, Selah. " Surely the wrathful
lieat of men shall confess thee, the remnant of the wrathful heats,
thou wilt gird. '■' Vow ye, and pay to Jeliovah your God : all they
that be round about him, let them bring a present to the Fear.
" To him that gathereth as grapes the spirit of the governors, that
is fearful to the kings of tlie earth.
ment, destruction: see Ps. ix. 6. ChaRxM,]
That is, priiu-es and captains riding on
cliariots and horses, on which they were wont
of old to fight, Judg. iv. 3 ; 1 Kings xxii.
31, 34. These by God's rebuke have been
slain, as in the camp of Asshur, 2 Kings xix.
35, and the host of antichrist, Rev. xix. 18,
—21.
Ver. 8. — When tho0 art anghy,] Heb.
" from then " (that is, from the time of) thine
anger, after thine anger is once kindled.
Ver. 9. — The earth,] Or, the land;
which the Chald. understandeth thus ; " the
land of the heathens feared, the land of Israel
was quiet."
Ver. 11. — Shall confess thee,] That
is, shall turn to thy praise, when thy people
are delivered from the rage of their foes.
The RE.MNAiNT,] Or, the remainder, that is,
thy people ' which remain ' and perish not in
the jages of the wicked. Thou wilt gird,]
To wit, tvithjoyf Illness, that they shall sing
praise to thee; as the Gr. explaineth it,
" shall keep a feast to thee." As in Joel. i.
13, 'Gird ye,' there is understood, tvith
sorrow, or sack-cloth : so here seemeth to be
understood Joy or gladness, wherewith
persons (or tilings) are said to be ' girded,'
Ps. XXX, 12; Ixv. 13, or, 'thou wilt gird'
with strength, as Ps. xviii. 40. Or if we
refer it to the hot rage of the wicked, "the
residue thereof thou wilt gird," that is, blitid
or restrain from attempting further evil.
Ver. 12. — Vow ye,] Men in danger, or
delivered from it, were wont to make vows
unto God, Gen. xxviii. 20 ; Jonah i. IC; Ps.
Ixvi. 13, 14. RouKD ABOUT HiJi,] A des-
cription of his people, as the twelve tribes
pitched round about the tabernacle, Num.
ii. 2, and the four and twenty elders were
round about God's throne, lie v. iv. 4. So
the Chald. expoundeth it, "ye that dwell
about his sanctuary. To the fear,] That is,
the most fearful God, called Fear or Terror,
for more reverence and excellency, nntowhom
all fear is due, as Is. viii. 12, 13; Mai. i. 6.
So Jacob called God ' the Fear of his father
Isaac,' Gen. xxxi. 53. And this was per-
formed when after Asshur's overthrow, ' many
brought offerings to the Lord,' 2 Chron. xxxii.
21, 23.
Ver. 13. — To him that gathereth,] So
the Gr. " to him that taketh away: " or we
may read, He gathereth, (or cutteth off as in
vintage ;) a similitude from grape-gatherers;
w hich cut oti' the dusters of the vines ; applied
here to the cutting off the lives of men. The
like is in Ilev. xiv. 18—20, also in Judg. xx.
45. The Chald. explaineth it, " To him
that represseth the pride of the spirit of
governors; God, to be feared above all kings
of the earth." Governors,] Or Princes,
captains, that lead and go before the people.
So God's angel destioyed all the valiant men,
and princes, and captains in the camp of the
king of Assyria, 2 Chron. xxxii. 21.
PSALM L X X V 1 1.
569
PSALM LXXVIL
The Psalmist showeth rchat fierce combat he had with difiidence.
1 1 . The victory which he had by consideration of God's great and
gracious works done of old.
' To the Master of the music, to Jeduthun, a Psalm of Asaph.
^ My voice was to God, and I cried out : my voice was to God,
and lie gave ear unto me, ^ In day of my distress I sought the
Lord, my hand by night stretched out and ceased not, my soul
refused to be comforted. * I remembered God, and made a troubled
noise ; I meditated, and my spirit was overwhelmed, Selah. ^ Thou
hcldest the watches of mine eyes, I was stricken amazed and could
not speak. ° I recounted tlie days of antiquity, the years of ancient
times. ' I remembered my melody in the niglit ; with my heart I
meditated, and my spirit searched diligently. ^ Will the Lord cast
off to eternity, and not add favourably to accept any more ? ^ Is
his mercy ceased to perpetuity ; is his word ended to generation
and generation ? '" Hatli God forgotten to be gracious ; hatli he
shut up in anger his tender mercy, Selah ? " And I said, Doth tliis
make me sick, the change of tlie right hand of the Most High ? ''^ I
will record the actions of Jah ; surely, I will remember thy miracle
Ver. 1. — To Jeduthun,] Or, for him :
see Ps. xxxix. 1 ; Ixii. 1.
Ver. 2.— He gave ear.] So the Gr.
explaiiieth the Heb. phrase "to give ear:"
see the like Ps. Ixv. ] 1.
Ver. 3. — Sought the Lord,] In Chald.
" sought instruction fiom before the Lord, and
the spirit of prophecy rested upon me."
Stretched out,] Or, Jloived, was poured out,
that is, ' was stretched out' in prayer: (a vehe-
ment figurative speecli, like that of 'pouring
out the heart,' Ps. Ixii. 9), or, was wet with
continual wiping of mine eyes: or by ' hand '
may be meant 'plague 'or 'soi-e' (as in Job
xxiii. 2), which continually ran. The Chald.
expoundeth it, " by night mine eye dropped
tears, and ceased not."
Ver. 4. — Meditated,] Or, prayed. See
Ps. Iv. 3, 18. Overwhelmed,] Or, eoz;erefi?
itself, that is, 'swooned' or 'fainted' with
sorrow; so Ps. cxlii. 4; cxliii. 4; cvii. 5;
Lam. ii. 12.
Ver. 5. — The watches,] Or, the ivards,
custodies, (that is, as the Chald. explaiiieth
it, "the lids) of mine eyes," so that Icainiot
sleep. Stricken amazed,] Beaten with
terror, ' as with a hammer ; ' or, as the Gr.
saith, "troubled." So Dan. ii. 1, 3; Gen.
xli. S. CoDLD NOT SPEAK,] So the Heb.
phrase" speak not," is sometimes to be inter-
VoL, II. 4
preted: as, 'who shall judge,' 2 Chron. i.
10, for which in 1 Kings iii. 9, is written,
♦ who can (or, is able to) judge.' So Ps.
Ixxviii. 20.
Ver. 6. — Of ancient times,] Or, of
etertiities, that is, ' of ages ' past. Tin's he.
did according to the commandment, Deut.
xxxii. 7 ; for former histories are written for
our learning, Rom. xv. 4 ; 1 Cor. x. 11.
Ver. 7. — Mr melody,] Or, musical play,
to wit, how I had beforetime played, and
sung songs of praise for thy benefits ; (see P^:.
xxxiii. 2, 3), or, 'I remembered my music,'
and took my instrument, and thus I sung.
Spirit searched,] In Chald. "the know-
ledge of my spirit searched marvellous things."
Ver. 11. — Doth this make me sick.]
Doth it grieve and weaken me, that the right,
hand (the administration) of God is changed,
and he keepeth not one constant course in his
works? The prophet seemethto check him-
self, for his infirmity. Or, (taking it not for a
question) ' it maketh me sick; ' or, 'this is
my infirmity.' The change,] Or, that
changed is ; for so the Heb. phrase, " to
change," may be resolved.
Ver. 12. — Will v.ts.cord,] f Fill remember
for myself, and mention to others. The Heb.
implieth both these, by a double reading.
Miracle,] That is, ' miracles ' or " wondrous
C
570
PSALMS.
from antiquity. " And I will meditate of all thy work, and will
discourse of thy practices, " O God, thy way is in the sanctuary ;
who is so great a God as God? '* Tliou art the God that doest a
marvellous work, thou hast made known thy strength among the
people. '^ Thou hast redeemed thy people with arm, the sons of
Jacob and of Joseph, Selah, " The waters saw thee, O God, tlie
waters saw thee, they trembled, also the deeps were stirred. '* The
clouds streamed down waters, the skies gave out a voice, also thine
arrows walked about. ^^ The voice of thy thunder was in the round
air; lightnings illuminated the v/orld, the eartli was stirred, and
quaked. ^'^ Thy way was in the sea, and thy paths in tlie many
waters, and thy footsteps were not known. ^' Thou didst lead thy
people like a flock, by the hand of Moses and Aaron.
works " (as the Gr. explaineth it) all and
every of them, done of old. So after in
verse 15.
Ver. 13. — Discourse,] Or, meditate,
intreat of, both ia mind and talk.
Ver. 14. — In the sanctuary,] Or, in
sanctity, in the holy place, as the Greek
turneth it: meaning, it is most holy, and
secret, hidden from the eyes of the world, as
holy things were hidden in the sanctuary,
especially the ark and cherubims where God
sat. So as it was not lawful for people or
priests to see them, Num. iv. 6, 7, 15, 20; Lev.
xvi. 2. Compare also herewith, Ps. Ixxiii.
16, 17. TheChald. translateth,"0 God, how
holy are thy ways." A God,] Or, a mighty
One, a Potentate: Heb. uEl. So in the next
verse. As God,] In Gr., " as our God : "
in Chald. " as the God of Israel."
Ver. 15. — Marvellous work,] That is,
works, wonders. This is taken from Exod.
XV. 11.
Ver. 16. — With arm,] That is, with
power: an arm stretched out, as Exod. vi.
6, in Gr., " with thine arm." Of Jacob,]
That is, Me tribes of Israel, born of him.
Of Joseph,] Tliis may be meant (as the
Chald. paraphrast taketh it) of all the Israel-
ites whom Joseph nourished. Gen. xlv. 10,
1 1 ; 1. 21 ; called therefore his sons ; or in
special of the tribes of Ephraim and Manasses,
the sons of Joseph, noted from the rest, for
more honour. Compare also herewith Ps.
Ixxx. 2, 3.
Ver. 17. — The waters,] Of the Red
sea, Exod. xiv. 21; Ps. cxiv. 3. The
Chald. paraphraseth, " They saw thy divine
Majesty from the midst of the sea, O God."
Trembled,] Or were pained, as a woman in
travail. So Ps. xxix. 8; xcvii. 4.
Ver. 18. — Streamed,] Or, gushed with
a tempest. These things were when the
Lord looked unto the host of the Egyptians
out of the fiery and cloudy pillar, and so feared
and hindered them with stormy tempests, that
their chariot wheels fell ofij &c. Exod. xiv.
24, 25. And thus Israel 'was baptized in
the cloud and in the sea,' 1 Cor. x. 1, 2.
Thine arrows,] Meaning hail-stones. See
Ps. xviii. 15 ; Jos. x. 11.
Ver. 19. — In the round air,] In the
sphere or globe. The air is so called of the
round form, which it (with all the heavens)
hath. Of the thunder in the air, see Job
xxxvii. 2-5; Ps. xxix.
Ver. 20. — Thy way,] Wherein thou
wentest, and leddest thy people; confounding
thy foes, Exod. xiv. 19, 20, 22 ; Neh. ix. 11.
So elsewhere, 'his way' is 'in the whirlwind,*
Nah. i. 3. Were not known,] To wit,
before that time ; nor after, for 'the waters
returned to their force, and drowned the
Egyptians:' Exod. xiv. 27. So his other
ways 'are past finding out,' Rom. xi. S3, that
men must ' walk by faith, not by sight, 2
Cor. v. 7.
Ver. 23.' — Lead thy people,] Through
the sea, and after through the wilderness
towards Canaan, Moses being their king,
and Aaron their priest. The memory of
which mercy is often celebrated, Deut. viii.
2 — 5, 15; xxxii. 10; Jer. ii. 2, 6; Amos. ii.
10; Mic, vi. 4 J Ps. cxxxvi. 16 j Acts vii.
35, 36.
PSALM LXXVIII. 571
PSALM LXXVIIL
An exhortation hoth to learn and to preach the law of God. 9. The
story of God^s wrath against the incredulous and disobedient Israelites.
67. Ephraim being refused, God chose Judah, Zion, and David.
' An instructing psalm of Asaph.
Give ear, my people, to my law, incline your ear to the words of
my mouth. ^ I will open my mouth in a parable, I will utter hid
things of antiquity. ^ Which we have heard, and have known them,
and our fathers have told us. * We will not hide from their sons,
to the generation after, telling the praises of Jehovah -. his power
also, and his marvel which he hath done. * How he established a
testimony in Jacob, and put a law in Israel, which he commanded
our fathers, to make them known to their sons. ^ That the gene-
ration after, sons that should be born, might know, might rise up
and tell tlieir sons. ' And they might put their constant hope in
God, and not forget the acts of God, and might keep his command-
ments. 8 And not be as their fathers, a generation perverse and
rebellious: a generation that prepared not aright their heart, and
whose spirit was not faithful with God, ^ The sons of Ephraim
armed shooting with bow, turned back in tlie day of battle. " They
keep not the covenant of God, and in his law they refused to walk.
" And forgat liis actions, and his marvellous works which he had
sliewed them. '^ Before their fathers, he had done a miracle in the
Ver. 1. — Mt law,] Or, doctrine, for of Veb. 5. — Stablished,] Or, reared up.
it the law hath the name in Heb.; see Ps. Testimony,] Or, witness, meaning the
xix. 8. ' Christ' speaketh in this psalm to 'covenant:' see Ps. xix. S. In Jacob,]
his people, as the next verse shovveth. So Among the Israelites, the children of Jacob.
Isa. li. 4. To THEIR SONS,] All their posterity, as Deut.
Ver. 2. — In a parable,] That is, in, iv. 9, ' teach them thy sons, and thy sons'
(or with) parables, as the Holy Spirit ex- sons.' So Deut. vi. 6, 7, 21.
poundeth, Mat. xiii. 34, 35. ' All these Ver. 8 — Perverse,] 0\-,frori'ard, stub-
things Jesus spake to the multitude in para- born. So Israel is noted to be, Ex. xxxii. 9,
bles, &c. that it might be fulfilled which was Deut. xxxi. 27.
spoken by the prophet, saying, I will open Ver. 9. — Ephraim,] The ten tribes of
my mouth in parables.' &c.' Here the narra- Israel, of which Ephraim was chief, though
tion and applying of ancient histories are they were valiant warriors, yet for their sins
called parables, because all these things fell before their enemies, 1 Kings xvii. Hos.
came unto our fathers as types, and were x. II — 14. Some understand it of that
written to admonish us,' I Cor. X. 11. What slaughter of Ephraim's sons mentioned, 1
a 'parable' meaneth, see Ps. xlix. 5. Will Chron. vii. 21—23. which was while their
utter,] Or, well out, as from a spring or father lived in Egypt.
fountain. HiD things,] So the Holy Spirit Ver. 10. — Refused to walk,] As 2
expoundeth it in Gr. Mat. xiii. 35.; the Heb. Kings xvii. 14, 15, 'they would not obey
word signifying sharp or obscure speeches, but hardened their necks, &c. and refused his
or riddles : see Ps. xlix. 5. Of antiquity,] statutes and his covenant, which he made
understand, which are of antiquity, that is, with their fathers,' &c.
ancient Vnmgs 'since the foundation of the Ver. 12. — A miracle,] That is, mira-
world,' Mat. xiii. 35. cles, marvels, as in verse 2. parable is for
572
PSALMS.
land of Egypt, the field of Tsoan, '^ He cleft tlie sea and made
thorn pass tlirough, and made the waters to stand as an heap.
'^ And led them with a cloud by day, and all tlie night with a light
of fire. '^ He clave the rock in tlie wilderness, and gave drink as
out of the great deeps. "* And brought forth streams out of the
rock, and made waters descend like rivers. " And they added yet sin
to sin against him, to provoke bitterly the Most High in the dry
desert. '^ And tempted God in their heart, asking meat for tlieir
soul. "^ And they spake, against God they said. Can God furnish
a table in the wilderness ? "" Lo he smote tlie rock, and waters
gushed out, and streams overflowed -. can he also give bread ; or
can he prepare flesh for his people ? ^' Therefore Jehovah heard,
and was exceeding angry, and fire was kindled against Jacob j
and also anger came up against Israel. ^^ Because they believed
not in God, and trusted not in liis salvation. '■^'^ Though he had
commanded the skies from above, and opened the doors of heaven.
^* And rained upon them manna to eat, and the wlieat of heaven
he gave to them. ^' Man did eat the bread of the mighties, he sent
parables. Of tsoan,] Or of Tunis, as the
Gr. and Chald. calleth it. It was a cliief
city in " Egy|)f," and the king's court or
palace^ and a place of great antiquity, Isa. xxx.
3, 4; Num. xiii, 23. And 'tlie field of
Tsoan,' is the country or territories of that
city, as ' the field of Edom,' Gen. xxxii. 3,
'the field of Moab,' Gen. xxxvi. 35; Num.
xxi. 20. So after, verse 43.
Ver. 13. — Cleft the sea,] The Red sea,
where the Israelites were baptized, Ex. xiv,
1 Cor. X. 2.
Ver. 14. — A cloud,] To shadow them
from the sun; and to guide them in their
journeys : a figure of God's protection over
liis churcii, and guidance of ihe same, Ex.
xiii. 21 ; xl. 38; Num. ix. 17—22 ; Neh.
ix. 19 ; Isa. iv. 5.
Ver. 15. — The rocks,] Once at Horeb.
Ex. xvii. 6. and again at Cadesh, Num. xx.
J, 11. Tiie 'Rock' was spiritually 'Christ,'
1 Cor. X. 4. Great deeps,] That is, the
great deep, as the Gr. turneth it: the phrase
is taken from Gen. vii. 11, though here deeps
is put for deep, for the more vehemency, or,
for every of the great deeps. Or we may
turn it, as in deeps very much, to wit, drink.
Ver. 17. — To provoke bitterly,] By
rebellion, exasperating and causing wratli
and bitterness, as botii the Heb. and Gr.
words signify, Ps. v. 11; Heb. iii. 16.
Ver. 18. — For their soul,] That is,
' their lust, their appetite:' see Ps. xxvii. 12.
Ver. 20. — Bread,] That is generally,
food, Ps. cxxxvi. 25, and particularly ' flesh,'
as after is explained, and the Heb. 'lechem'
sometimes signifieth. Lev. iii. 1 1 ; Num. '
xxviii. 2. Of this their lusting, see Num.
xi. 4, &c. Can he prepare,] Ihe word can
is again to be repeated from the former sen-
tence. See also the note on Ps. Ixxvii. 5.
Vee. 21. — Ascended,] That is, burned:
ioY fire mounteth upward: so verse 31.
Ver. 24. — Manna,] Or as in Heb. man,
a small round thing like coriander seed, col-
oured like hdeilium, (that is, like wax, and
clear, but white) liard, to be ground in mills,
or pounded ; of it cakes were made, whose
taste was like the best fresh oil, and like
wafers made with honey. When the dew
fell on the host by night, the manna fell with
it; when the dew was ascended, the manna
appeai'ed like the hoar frost on the earth ;
then the people gathered it, for when the
heat of the sun came, it was melted. It was
a meat which they knew not, nor their fathers :
when they saw it, tiiey said, ' It is manna,'
(that \<, a ready meat, or What is this ?) for
they wist not what it was : and Moses said,
' This is the bread which the Lord hath given
you to eat,' Num. xi. 7 — 9 ; Ex. xvi. 14, 15,
31 ; Deut. viii. 3. Of this they had to eat
forty years in the wilderness, till they came
into CanaaJi, Ex. xvi. 35; Josh. v. 12. It
was a figure of Christ and his spiritual graces,
John vi. 31—33; Rev. ii. 17.
Ver. 25. — Man did eat,] Or, Every one
did eat. Bread of the mighties,] That
is, " vi the angels," (as the Chald. and Gr.
explaineth it) whicli are ' mighty in strength,'
Ps. ciii. 20, and manna is ca.\\ed their bread,
either because by their ministry God sent it,
PSALM LXXVIII.
573
them meat to satiety. '^^ He made an east-wind to pass forth in the
lieavens, and brought on a sonth-wind by bis strength. ^' And
rained flesli upon them as dust ; and feathered fowl, as the sand of
the seas. ^^ And made it fall in the midst of his camp, round about
his dwelling-places. "" And they did eat and were filled vehe-
mently, and their desire lie brought unto them. ^^ They were not
estranged from their desire, their meat laas yet in their mouth.
^' When the anger of God came up against tliem, and slew of the
fat of tliem, and smote down the choice young men of Israel.
^' For all this they sinned yet, and believed not for his marvellous
works. ^^ And he consumed their days in vanity, and their years
in hasty terror. ^* When he slew them, then they sought him, and
returned, and souglit God early. ^' And remembered that God was
their Rock, and the most high God their Redeemer. ^'^ But they
flatteringly allured him with their mouth, and with their tongue
they lied to him. " For their heart was not firmly prepared with
him, neither were they faithful in his covenant. ^® And lie beinff
or because it came from heaven, " the habita-
tion of angels," as the Chald. paraphraseth,
or because it was excellent, so as the angels,
(if they needed any food) miglit eat it. So the
' tongue of angels ;' 1 Cor. xiii. 1, is the
most sweet and excellent tongue. Or by
'mighties,' we may understand the mighty
heavens. Meat,] The Heb. " tsedah,"
properly sigiiifieth veidson, that is, meat
caught tvith hunting ; but generally is used
for all food. So Ps. cxxxii. 15. To sati-
ety,] Or enough : for every man liad an
omer full (tiiat is, the tenth part of an
ephah or bushel') of manna for a day, Ex.
xvi. 16, 36.; and of flesh they had store, till
it came out at their nostrils, and was loatli-
some unto them, Num. xi. 19, 20.
Ver. 26. — Brought on,] Led or drove
forward; as Num. xi. 31. 'Then there
went forth a wind from the Lord, and brought
quails from the sea, &c.
Ver. 27. — Flesh as dust,] That is, quails
in great abundance ; so that he that gathered
least, gathered ten omers full, (that is, one
ephah or bushel :) for ' one ephah' con-
tained ' ten omers,' Num. xi. 32 ; E::ek.
xlv. 11.
Ver. 2S. — l\iAT)E IT FALL,] The flesh,
tlie quails, being fat and heavy fowl, and by
the moist south-east wind made more heavy,
fell upon the camp a day 'sjonrney on each side,
round about the host, and they were about
two cubits above the earth, Num. xi. 31.
His camp,] The Lord's, because he dwelt
among them, Num. v. 3, called elsewhere
' the hosts of the Lord,' Ex. xii. 41, or ' his,'
that is, 'Israel's:' so verse 63, 64.
Ver. 30 — They were not estranged,]
That is (as the Gr. explaineth it) " they were
not deprived," their desired meat was not
taken away from them; as it is written,
' The flesh was yet between their teeth, it
was not yet cut off :' (that is, taken from them,
as Joel i. 5,) ' and the wrath of the Lord was
kindled against the people,' Num. xi. 33;
or it may be understood of their afi'ections,
and lust, not yet changed-
Ver. 31. — i^scExNOEP,] That is, burned,
as verse 21. Tin's is meant of the plague
wherewith God smote the people. Num. xi.
33, 34. Fat,] That is, ' the chief and
strongest,' as Judg. iii. 29. So weak, poor,
or base men, are called 'lean' or 'thin,' Ps.
xli. 2. Fat, (or fatnesses) is here figura.
lively put ior fat persons. See the notes on
Ps. xxxvi. 12, cvi. 15. Choice yodng
MEN,] Young men are called chosen, because
they are selected for wars, and other service-
able aflairs, when ancient men are let rest,
Num. i. 3; viii. 24 — 26; Ex. xxiv. 5.
Ver. 33. — Hasty teerorJ Or, ' a sud-
den plague,' as was threatened, Lev. xxvi. 16.
Ver. 36. — Flatteringly allubed,]
Or deceived, that is, went about to deceive,
by persuading flattering words.
Ver. 37. — Firmly prepared,] ' Aright
settled, ready and stable,' as is the heart of
the godly, Ps. cxi.7; Ivii. 8.
Ver. 3S. — Mercifully covered,] i1/«(/e
expiation, and forgave : sol's. Ixv. 4; Ixxix.
9. CoRRUPTEP,] That is, 'destroyed
utterly:' so Deut. iv. 31. Multiplied to
TURN,] That is, much and oft^.n turned atvay
his anger.
574
PSALMS.
compassionate, mercifully covered iniquity and corrupted not, but
multiplied to turn away his anger, and did not stir up all his wrath-
ful heat. ^^ For he remembered that they were flesh, a wind that
goeth and shall not return. ^" How oft did they bitterly provoke
him in the wilderness, grieve him in the desert ! ""^ For they
returned and tempted God, and limited the holy One of Israel.
"^ Tliey remembered not his hand, nor the day in which he had
redeemed them from the distresser. ^^ When he put his signs in
Egypt, and his wonders in the field of Tsoan. " And turned their
rivers into blood, and tlieir streams, that they could not drink.
^' He sent among them a mixed swarm which did eat them, and the
frog which corrupted them. ^* And lie gave their fruit to the
caterpillar, and their labour to the locust. " He killed their vine
with hail, and their wild fig-trees with the blasting hailstone.
Ver. 39. — Flesh,] That is, weak and
corrupt. See Ps. Ivi. 5. A wind,] Man's
life is ' a vapour that appeareth for a little
time, and afterwards vanisheth away,' Jam.
iv. 14.
Ver. 40. — How oft,] Ten times (as the
Lord said, Num. xiv. 22.) this people
tempted him, and obeyed not his voice. 1. At
the Red sea, for fear of the Egyptians, Ex.
xiv. 11, 12. 2. At Marah, where they
wanted drink, Ex. xv. 23, 24. 3. In the
wilderness of Sin, where they wanted meat,
Ex. xvi. 2. 4. In keeping manna till the
morrow, which God had forbidden, Ex. xvi.
20. 5. In going out for manna on the Sab-
bath day, Ex. xvi. 27,28. 6. At 'Rephi-
dim,' murmuring for lack of water, Ex. xvii.
1 — 3. 7. At Horeb, where they made the
golden calf, Ex. xxxii. 8. In Taberah,
murmuring for tediousness of their way,
Num. xi. 1. 9 At Kibroth-hataavah,
where they lusted for flesh. Num. xi. 4.
10. In Paran, where they refused the land
of Canaan, being discouraged by their spies,
Num. xiv. 1, 2, &c. And after this they
sinned seven times; as 1. In pressing to go
fight, when God forbade them, Num. xiv.
44, 45. 2- In the rebellion of Korah,
Dathan and Abiram, Num. xvi. 1, &c. 3.
In the murmuring for the death of Korah and
his company. Num. xvi. 41, &c. 4. At
Meribah, murmuring for lack of water,
Num. XX. 2, 3, &c. 5. For grief of their
way, murmuring and loathing manna, Num.
xxi. 4, 5, &c. At ' Shitlim,' committing
whoredom with the daughters of Moab. 7.
And in the same place, coupling themselves
to Baal-peor, and eating tlie sacrifices of the
dead. Num. xxv. I — 3, &c.
V^R. 41. — Returned and tempted,]
That is, eftsoones, again and again tempted;
contrary to the Law, Dent. vi. 16. Limi-
ted,] Prescribed limits, bound or marks; as
before, verse 20.
Ver. 44.— To blood,] The first of the
ten plagues, wherewith God smote the .
Egyptians, which had drowned his children
in their rivers, Ex. vii. 19 — 21 ; i. 22;
whereto agreeth the third vial of wrath poured
out on Antichrist's kingdom, spiritually called
Egypt, Rev. xvi. 4, 6 ; xi. 8.
Ver. 45. — A mixed sw.^rm,] ^ mixture,
sundry sorts of flies, vermin, or hurtful
beasts: by the Gr. they were "flies;" by
the Chald. " mixtures of wild beasts." It
was the fourth plague of Egypt : see Ex. viii.
24. The frog,] That is, frogs, (as after-
ward caterpillar, locust, for locusts, &c.)
The second plague of Egypt, Ex. viii. 6.
figures of ' unclean spirits, which gather the
kings of the world to the battle of the great
day of God,' Rev. xvi. 13, 14. Corrupted,]
That is, marred and destroyed.
Ver. 46.— Their fruit,] All that grows
out of the earth. Caterpillar,] ^ ?/;o»7n
that consumeth and spoileth grass and fruits,
Joel i. 4. IjOcvm:, "] Or, grasshopper, {yih\c\i
have their name of their multitude, for they
fly many together, Prov. xxx. 27; Nah. iii.
15; Judg. vi. 5.) Locusts in those coun-
tries fly in the air multitudes together ; and
wheresoever they fall, they devour every
green thing. This was the eighth plague of
Egypt, whereby all herbs and fruits were
consumed, Ex. x. 14, 15. Figures of
Antichrist's ministers, Rev. ix. 3, 4,
&c.
Ver. 47. — Blasting hailstone,] A word
no where found but in this place. The
seventh plague of Egypt was grievous hail
mixed with fire, that killed ' men, beasts,
herbs and trees,' Ex. ix. 24, 25. So in Rev.
PSALM LXXVIII.
575
** And lie shut up their cattle to the hail, and their flocks of cattle
to the lightnings. ^^ He sent among them the burning of his anger,
exceeding wrath, and indignation, and distress, by the sending of
the messengers of evOs. '" He weigiied out a path to his anger, he
withheld not their soul from deatli, and their wild beast lie shut up
to the pestilence. *' And smote all the first-born in Egypt, the
beginning of strengths in the tents of Cham. ^^ And he made his
people pass through as sheep, and led them on as a flock in the
wilderness. " And led them in confident safety, and they dreaded
not, and the sea covered their enemies. " And he brought fhem
to the border of his holiness : this mountain, which his right banc
purchased. ^' And he cast out the heathen from their faces, and
made them fall in the line of possession, and made the tribes of Is-
rael to dwell in their tents. *^ And they tempted and bitterly pro-
voked the most high God, and kept not his testimonies. " But
xvi. 21, 'hail of talent-weight' falleth on
blasphamers.
Ver. 4S. — He shut cp,] That is, gave:
see P.--. xxxi. 6, so verse 50. Lightnings,]
Or, the flying fire-coals, thunderbolts : see
this word, Ps. Ixx. 4. The Gr. tuineth it,
" fire."
Vbr. 49. — Messengers,] Or, Angels of
evils, or as the Gr. saith, "evil angels:"
such indeed God useth to punish men by,
Job i. 12, 16, &c. The Chald. also trans-
lateth, " sent by the hand of them that do
evil." But hereby may be meant Moses and
Aaron, whom the Lord sent to denounce
these plagues before they came, and by their
hand brotght them on Egypt, Ex. vii. 12,
19; viii. 1, 2, 5, 16, 21; ix. 14, 15, &c.
Ver. 50. — He weighed,] To wit, making
his punishments proportionable to their sins
and obstinacy : for as men increase sin, so doth
God judgment, Lev. xxvi. 21, 23, 24,27,28.
Wild beast,] That is, beasts, which have
their name of 'liveliness' (as is noted, Ps.
Ixviii. 11,) therefore some turn it here, life,
but the Gr. plainly saith " cattle." The fifth
plague of Egypt was the pest or murrain of
all beasts and rattle, Ex, ix. 3.
Vkr. 51. — The first-born,] The tenth
and last plague was the death of all the first-
lings of Egypt, in the night that Israel kept
the passover, and departed the land, Ex. xii.
27 — 30. The 'first-born' usually ministered
to God : but God smote all such idolatrous
ministers in Egypt, and upon their gods
also he did execution, Num. xxxiii. 4,
but spared the first-boru of Israel, by the
blood of the Lamb ; and after chose the tribe
of Levi to minister in their stead. Num. iii.
40, 41, 45; viii. 16 — 19. Beginning of
STRENGTH,] Or, chief est of painful mights:
so the eldest child is named, Gen. xlix. 3;
Deut. xxi. 17. Therefore were they to be
given to the Lord. Tents of Cham,] Or
Shem, the dwellings of the Egyptians, which
were the posterity of Cham, the son of Noah,
Gen. X. 6. See the Note on Ps. Ixviii. 32.
Ver. 52 — His people pass forth,] The
Israelites took their journeys from Rameses,
Ex. xii. 37, see Ps. Ixxvii. 21.
Ver. 54. — Border of his holiness,]
His holy border; meaning the land of
Canaan, sanctified to be the possession of
his people, and limited in all the borders of
it,asNum. xxxiv. 2,3 — 12, or, border of his
sanctuary. This mountain,] That is,
mountainous country, Canaan, called ' a
land of mountains' and 'valleys,' Deut. xi.
11. So Ex. XV. 17. Or in special he may
mean mount Zion : whereof after in verse 68.
Ver. 55. — The heathens,] The seven
mighty nations of Canaan, where Joshua
and Israel killed one and thirty kings, Deut.
vii. I ; Josh. xii. 7 — 24. Made them fall
in the line,] That is, made their country
fall out by line and measure, to be the inhe-
ritance of Israel, Josh. xv. xvi. xvii.
Tribes,] The posterity of the twelve sons of
' Israel,' called tribes, after the Roman name,
where at first the whole multitude was divided
into three parts, called thereof tribes : but the
Heb. namesignifieth "staves" or ''rods," as
growing out of one stock or tree, and these
were twelve, Num. xiii. 3, 5 — 16.
Ver. 56. — And they tempted,] The
Israelites, notwithstanding all former mercies,
tempted God and sinned in Canaan their
possession, as is manifested in the book of
Judges.
Ver. 57. — Like their fathers,] Whose
carcasses fell in the wilderness. For of six
576
PSALMS.
turned back and unfaithfully transgressed like their fatliers ; they
were turned like a warping bow. " And provoked him to anger by
tlieir higli places, and by their graven idols they stirred Inni to
jealousy. *" God heard, and was exceeding wroth, and vehemently
abhorred Israel. ^'^ And he forsook the dwelling-place of Sliiloh,
tlie tent he liad placed for a dwelling among earthly men. ^^ And
gave his strength into captivity, and liis beauteous glory into the
hand of tlie distresser. ^^ And shut up his people to the sword, and
was exceeding wroth with his inheritance. " The fire did eat their
choice young men, and their virgins were not praised. " Tlieir
priests fell by the sword, and their widows wept not. ®' And the
Lord awaked as one out of sleep, as a mighty one shouting after
wine. *'* And smote his distressers behind, he gave them eternal
reproach. " And he refused the tent of Joseph, and chose not the
hundred thou=;and men that came out of Egypt,
not anyone that came into Canaan, save Caleb
and Joshua, Ex. xxxviii. 26: Num. xiv. 29,
30; xxvi. 64, 65. A w.vrping bow,] Or,
Bow of deceit, tliat shooteth awry, and so
deceiveth; so Flos. vii. 16.
Ver. 6S. — High PLACES,] Temples, chapels,
and consecrated places on mountains, where
the nations used to sacrifice, and Israel imi-
tated them. Num. xxxiii. 52; Deut. xii. 2;
1 Kings xi. 7; xii. 31, 32; xiv. 23. To
jEALOnsr,] To jealous anger, for which ' a
man will not spare in the day of vengeance,
nor can bear the sight of any ransom,' Prov. vi.
34, 35; unto this, God is moved by idolatry,
which is spiritual ' fornication,' Ex. xx. 4, 5 ;
Deut. xxxi. 16, 17; xxxii. 21.
Ver. 69. — Abhorred,] Or, refused, with
loathsomeness and contempt; so after, verse
G7.
Ver. 60. — The dwelling-place,] The
tabernacle set in Shiloh, 1 Sam. i. 3.
There God dwelt among men, Ex. xxix. 44,
45—16.
Ver. 61. — His strength,] The Ark of
his covenant, (called 'the ark of his strength,'
Ps. cxxxii. S.) this was taken captive by the
Philistines, 1 Sam. iv. 11. The Chald.
translateth it, " his law." Beauteous
GLORY.] Or fairness, magnificence; meaning
the ark foiementioned, as Phinehas' wife
said, ' the glory is departed from Israel ; for
the ark of God is taken,' 1 Sam. iv. 20, 22.
Ver. 62.— Shot up] That is, ' delivered
his people to the sword of the Philistines, who
killed thirty thousand Israelites,' 1 Sam. iv.
10.
Ver. 63.— The fire,] That is, God's
wrath, by the sword of the Philistines, as
verse 21. So in Ez. xxx. 8, afire in Egypt,
signifleth (as the Chald. there expoundeth ifi
"a people strong like fire." Were not
praised,] By hymns, and songs, as was
used at their espousals and marriages; that
is, they ivere not married.
Ver. 64. — Their priests,] Hophni and
Phinehas, 1 Sam. iv. 11. The Heb. is sin- ■
gulaily, "his priests," and so before and
after, his choice young men, &c. meaning
Israel, who is spoken of, as of one man. But
the scripture useth these phrases inditfer-
ently; as, ' all Edom was servants,' 2 Sam.
viii. 14, for in 1 Chron. xviii. 13, is wiitten,
' all Edom were servants.' Of this name the
priests, see Ps. xcix. 6. Wept not,] That
is, lamented not at their funeral, for Phinehas'
wi!'e herself died in travail, 1 Sam. iv. 19,
20.
Ver. 65. — Awaked,] ' Stirred up himself
to punish the Philistines, whereas before he
seemed to sleep,' as Ps. xliv. 24. After
WINE,] Or, by reason of wine ^ that is, when
he hath drunk wine, which cheereth and
encourageth the heart; so did God behave
himself.
Ver. 66. — Behind,] that is, in the hinder
secret parts: (as the Chald. addeth, "with
emerods in their hinder parts:") for so God
smote the Philistines with piles or hemorrhoids
for abusing his ark, 1 Sam. v. 1, 6, 9, 12.
Eternal reproach,] By this punishment,
and the monuments thereof; for the Philis-
tines were forced to make similitudes of the
hemorrhoids and secret parts, of gold, and send
with the ark home to Israel, as an ol)latiou
for their sin, 1 Sam. vi. 4, 5, 11, 15, 17.
Ver. 67. — He refused,] Or, abhorred,
despised, as ver. 59. The tent of Joseph,]
That is, the tribe of Ephraim, the son of
Joseph, where the tabernacle and ark had
remained manyyears in Shiloh : God returned
not the ark thither, but to Bethshemesh and
PSALM LXXIX.
577
tribe of Ephraim. *^ But he chose tlie tribe of Judali, the mouiit
Zion wliich he loved. *' And builded liis sanctuary like high
places, like the earth which he founded for ever. '° And he chose
David his servant, and took him from the folds of sheep. ^' From
after the ewes with young brought he liim, to feed Jacob his peo-
ple, and Israel his possession. '^ And he fed them according to
the perfection of his heart, and by the discretion of Iiis hands led
he them.
Kirjath-jearim, cities of Judah, 1 Sam. vi.
12; vii. 1, 2. Wherefore Shiloh is used
after for an example of judgment, Jer. vii.
12, 14; xxvi. 6, 9. Or this may be meant
of the ten tribes of Israel, (of whom Ephraim
of Joseph was chieO which were cast off for
idolatry, and taken captive by the Assyrians,
2 Kings xvii,
Ver. 69. — Bdilded the sanctuary,]
The glorious temple by Solomon, son of David,
1 Kings vi. 1, 2, 3, &c. Like high places,]
King's palaces or towers. The Gr. and Chald.
turn it, "unicorns," whose horns are high,
Ps. xcii. 11. For ra?n?>w, high places, they
read remim, unicorns.
Ver. 70. — From the fold of sheep,]
That is, from base estate. For David keep-
ing his father's sheep, was by Samuel anointed
king over Israel, 1 Sam. xvi. 11,13; 2 Sam.
vii. 8. So Amos vii. 14, 15.
Ver. 71.' — To feed Jacob,] So the Gr.
well explaineth the Heb. phrase, " to feed in
Jacob;" where in is to be omitted in English,
as the like phrase showeth, 1 Sam. xvi. 1 1 ;
xvii. 34, and the Heb. itself often omit-
teth it, as 2 Sam. v. 2; vii. 7. So here in
the former verse he chose in David, that is,
he chose David. Kings are said to feed
their people, because their office is like to the
good shepherds, in guiding and governing.
See Ps. xxiii. 1. And pastors are princes,
Jer. vi. 3; xii. 10.
Ver. 72. — Discretion of his hands,] Or,
prudencies of his palms, that is, with most
prudent and discreet administration managed
he them; figuring Christ herein, who is
called David, and the great and good pastor
of his flock, Eze. xxxiv. 23; John x. 11;
Heb. xiii. 20.
PSALM LXXIX.
The Psalmist complaineth of the desolation of Jerusalem,
prayethfor deliveratice; 13. and promiseth thanJcficlness.
8. He
^ A psalm of Asaph.
O God, the lieathen are come into thine inheritance, they liave
defiled the palace of thine holiness, they have laid Jerusalem on
heaps. ^ They have given the carcase of thy servants, ^r meat,
to the fowl of the heavens ; the flesh of thy gracious saints to the
wild beast of the earth. ^ They have shed their blood like waters
round about Jerusalem, and there was none to bury them. * We
are a reproach to our neighbours, a scoff and a derision to tliem
that are round about us. ^ How long, Jehovah, wilt thou be angry
Ver. 2. — Carcase,] For carcases, as
after 'beast,' for 'beasts;' and 'prisoner,'
verse 11, for ' prisoners,' see Ps. xxxiv. 8,
Ver. 3. — None to bory,] Which is a
thing most dishonourable, Eccl. vi. 3. Com-
pare herewith Rev. xi. 2, 9.
Of Asaph,] Or,^o Am, see Ps.l. 1 ; Thine
inheritance,] Or, possession; the land of
Canaan invaded by the Gentiles, Exod. xv.
17 ; 2 Sam. xx. 19 ; Jer. 1. 10, 11 ; Lam. i.
10. Heaps ] That is, ruins, Mic. i. 6 ;
iii. 12.
Vol. IL
4D
578
PSALMS.
to perpetuity ; shall thy jealousy burn as fire ? " Pour out thy
wrathful heat upon tlie heathen which know thee not, and upon
the kingdoms which call not on thy name. ' For he liath eaten
up Jacob, and liis habitation they have wondrously desolated.
® Remember not against us former iniquities, make haste, let thy
tender mercies prevent us, for we are brought very low. * Help
us, O God of our salvation, because of tlie glory of thy name, and
rid us free, and mercifully cover our sins for thy name's sake.
" Wliy shall the lieathens say, Wliere is their God ? known be among
the heathens before our eyes, the vengeance of the blood of thy
servants that is shed. ^' Let the sighing of the prisoner come
before thy face : according to tlie greatness of thine arm, reserve
tliou the sons of death. '^ And render to our neighbours seven-
fold into their bosom their reproacli, wherewith they have ro-
proached thee, O Lord. '^ And we thy people, and sheep of thy
pasture, will confess to thee for ever ; to generation and generation,
we will tell thy praise.
Ver. 5. — Jealousy,] That is, let ivrath
bjirn,a.s Ps. Ixxxix. 47. SoEzek. xxxvi. 5.
Elsewhere it is said to smoke, Deut. xxix. 19,
this ' fire is the flame of Jah,' Song viii. 6.
Ver. 6 Which call not, &c.] A note
of profaneness, Ps. xiv. 4. This sentence
Jeremiah useth, Jer. x. 25.
Ver. 8. — Former iniooities,] Iniquities
of former times or persons ; done by us or
our fathers, as Ps. xxv. 7; both are joined
together. Lev. xxvi. 40; Lam. v. 7. Former
and iniquities, difier in gender, yet many
times such are coupled, the sense being re-
garded more than strict form of words; which
the Heb. text sometimes manifesteth, as
' tabo,' 2 Sam. viii. 5, for which in 1 Cliron.
xviii. 5, is 'jabo ;' ' lahen,' 2 Chron. xviii.
16, 'lahem,' 1 Kings xxii. 17. So again in
this Psalm, verse 10. Brought low,] Or,
weakened, emptied, impoverished. See this
word, Ps. xli. 2; cxvi. 6.
Ver. 10. — Known be,] To wit, the ven-
geance, let be open and manifest. The
Chald. translateth, " Let him be revealed
among the people, that we may see the ven-
geance of thy servants' blood that is shed."
Here again the words difier in gender, (as
was noted before, verse 8,) wherefore some
turn it, ' let him,' that is God, ' be known by
the vengeance,' &c. Compare herewith
Deut. xxxii. 42, 43 ; Jer. li. 36, 37.
Ver. 11. — The sighing,] Or, the groan-
ing mournful cry, so Ps. cii. 21. Reserve,]
Or, 77iake to remain, that is, keep alive from
destruction; which if God had not done, they
had been as Gomorrah, Isa. i. 9. And this
God promised to do, Eze. vi. 7. 8 ; xii. 16.
Sons of death,] That is, persons appointed
to die, or worthy of death; in Chald. " de-
livered to death," as 1 Sam. xx. 31; Deut.
xxv. 2. So Ps. cii. 21, and, ' Son of perdi-
tion,' 2 Thes. ii. 3.
Ver. 12.— Seven-fold,] That is, fully,
and abundantly; see Ps. xii. 7. Into their
BOSOM,] That is, largely, and that it may
afiect, and cleave unto them; so Isa. Ixv. 7;
Jer. xxxii. 18. See also Luke vi. 38.
PSALM LXXX.
The Psalmist complainetJi of the miseries of the church. 9. God's for-
mer favours are turned into judgments. \6.He pray eth for deliverance.
' To the master of the music, on Shoshannim, Eduth, a psalm of
Asaph.
Shoshanim,] That is, six-stringedinstru- That is, a testimony, or ortiament. An ex-
ments, or lilies, see Ps. xlv. 1. Eduth,] cellent testimonial of the faith of God s people
PSALM LXXX.
579
^ O thou that feedest Israel, give ear; thou that leadest Joseph
as a flock, thou that sittest on the cherubims, sliine bright. ^ Be-
fore Ephraim, and Benjamin, and Manasseh, stir up thy strength,
and come for salvation to us. * O God, return us, and cause tliy
face to shine, and we shall be saved.
* Jehovah God of hosts, how long wilt thou smoke against the
prayer of thy people ? ® TJiou makest them eat the bread of tears,
and makest them drink of tears a great measure. ' Thou puttest
us a strife to our neighbours, and our enemies mock among them-
selves. ^ O God of hosts return us, and cause thy face to shine,
and we shall be saved.
" Thou reniovedst a vine out of Egypt, thou drovest out the
in afflictions. The Chald. applieth it to
them " that sat in the Saiihediim, that studied
ia the testimony of the law." See also Vs.
Ix. 1.
Ver. 2.— Feedest Israel,] 0 God, pastor
of the Israelites, see Ps. xxiii. 1. Joseph,]
The posterity of Joseph, and with them the
other tribes. Joseph is named as principal,
the first birthright being taken from Reuben,
and given to him, I Chron. v. 1,2. So Ps.
Ixxvii. 16, 21. On the cherubim,] Which
were upon the ark of the covenant, in the
sanctuary, from whence God gave oracles to
his people, when they sought unto him, Exod.
XXV. 22 ; Num. vii. 89 ; 1 Sam, iv. 4; 2
Sam. vi. 2; 2 Ki. xix. 15. Of these
cherubs, see the note on Ps. xviii. 11.
Shine bright,] That is, sheiv thy glory &i\A
thy favour to us, as Ps. 1. 2 ; Job x. 3,
where ' shining ' is 'favour.' This is taken
from Deut. xxxiii. 2. So after in Ps.
xciv. 1.
Ver. 3.' — Ephraim, Benjamin, and Ma-
nasseh,] That is, the tribes, or posterity of
these three patriarchs, which were all joined
together in one quarter, on the west side of
God's tabernacle, and when it removed, they
went next after it, Nu. ii. 17, 18, 20, 22 ;
X. 21 — 24. After the captivity of Babylon
also, the remnants of these tribes dwelt in
Jerusalem, for which they were thanked by
the people, 1 Chron. ix. 3; Neh. xi. 2. A
salvation,] Oi, full salvation and deliver-
ance. By adding a letter, ihe signification
is increased, as in Ps. iii. 3.
Ver. 4. — Return us,] Or, restore us, to
wit, from sorrow to joy, from captivity to
liberty, &c., Ps. cxxvi. I ; xxiii. 3. So the
Chald. saith, " return us from our captivity."
Face to shine,] Or, to be light, that is,
cheerful, comfortable, see Ps. iv. 7 ; xxxi.
17 ; Ixvii. 2; Dan. ix. 17. And we shall,]
Or, that we may he saved, as Ps. xliii. 4jso
verse 8, 20.
Ver. 5. — Smoke.] Be very angry against
the prayer, that is, not hear, but shut it out,
as Hab. i. 2; Lam. iii. 8. So the Chald.
expoimdeth it, " wilt thou not receive the
prayer." See 'smoke' for 'anger,' Ps.
Ixxiv. 1.
Ver. 6. — Bbead of tears,] Bread steept
in tears, as the Chald. saith, or ' tears in-
stead of bread,' as Ps. xlii. 4, meaning
« great afflictions.' A great measure,]
The Heb. shalish is the name of a measure,
so called of ' three,' as containing a ' third
part of the greatest measure,' four times as
big as the usual cup to drink in.
Ver. 7. — A strife,] Contention, or com-
tradictio7i, that our neighbours contend and
speak against us, or strive who shall vanquish
and possess us. Among themselves,] For
their pleasure ; or, jyiock at them, as Ps. ii.
4, that is, ' at thy people,' as verse 6; that is,
"at-us," as the Greek translateth it. Th:s
may be the meaning, though us went
before ; for the Heb. sometimes changeth the
person, though it mean the same, as Deut.
v, 10, ' that love me, and keep his,' that is,
'my commandments.' See also Ps. lix. 10;
Ixv. 7; cxv. 9.
Ver. 8 And we shall,] Or, that tee
may be saved. This verse is the same with
the fourth, save that there was only ' God;'
here is added, 'God of hosts;' and in verse
20, where it is the third time repeated, is
added, ' Jehovah, God of hosts ;' thus in-
creasing faith and earnestness in their prayers.
Ver. 9 Removedst a vine,] That is,
a church, the commonwealth of Israel; as
it is written, ' The vineyard of the Lord of
hosts is the house of Israel, and the men of
Judah are his pleasant plant,' Isa. v. 7; Jer.
ii. 21. So the Chald. paraphrastth, the
" house of Israel, which is likened to a vine."
And ' removing ' or ' translating,' is the word
so often used in Num. xxxiii. where all the
journeys of Israel are rehearsed. The hea-
580
PSALMS.
heathen and plantest it. " Thou preparest the way before it, and
rootest in the roots of it, and it filled the land. " The mountains
were covered with tJie shadow of it, and the boughs of it were like
the cedars of God. ^^ It sent out the branches thereof unto the
sea, and the sucking sprigs thereof unto the river. '^ Why hast
thou burst down the hedges of it, so that all which pass by the
way have plucked it ? '* The boar out of the wood hath rooted it
up, and the store of beasts of the field have fed it up. ^^ O God
of hosts return, O now ; behold from heaven and see, and visit this
vine. '^ And the stock which thy right hand planted, and the
son whom thou madest strong for thyself. " It is burned with fire,
it is cut down, at the rebuke of thy face they perish. ^^ Let thy
hand be upon the man of thy riglit hand, upon the son of Adam,
whom thou madest strong for thyself. " And we will not go back
from thee, quicken thou us, and we will call on thy name. ^^ Je-
hovah God of hosts return us ; cause thy face to shine, and we shall
be saved.
THEN,] The seven nations of Canaan. See
Ps. Ixxviii. 55.
Veb. 10. — Preparedst,] Or, madest
aioay : so this word is translated in Gr.
Matt. iii. 3, from Isa. xl. 3; Matt. xi. 10;
from Mai. iii. 1, where the word way is ex-
pressed, and here also the Gr, saith, " thou
madest way ;" properly it signifieth ' to take
away all impediments, that the plain way
may appear,' The Chald. explaineth it,
"thou removedst the Canaanites from before
it." RooTEDST IN,] That is, madest to take
deep root.
Ver. 11. — Cedars of god,] That is, the
great and goodly cedars, as Ps. xxxvi. 7, or,
' cedars planted of God,' as Ps. civ. 16.
These the Chald. expoundeth to be " teachers
(of the law) likened to strong cedars."
Ver. 12. — Hii^ RWERtI Euphrates. See
the Notes on Ps. Ixxii. 8.
Ver. 13. — The hedges,] The fences ;
whereupon the spoil of it followeth, as Isa. v.
5. So after, Ps. Ixxxix. 41, 42.
Ver. 14 — Boar,] Beastly tyrants, like
sivine ; as the Assyrians, Babylonians, &r.,
which wasted the land of Canaan, 2 Ki. xvii.
6; XXV. 1, 2, &c. Store of beasts,] As
Ps. 1. 11. So the law threatened, 'I will
send wild beasts upon you, which shall spoil
you,' &c., Lev. xxvi. 22. But here beasts
are wicked people.
Ver. 16. — The stock,] Or, vineyard:
the base or place uhich beareth up the vine
branches. And the son,] Or, branch : uu- .
derstand again, visit him, or look upon him.
By ' the son' maybe meant Christ, as the
Chald. paraphrast plainly saith, " The king
Messias," called in verse IS, 'the son of
man,' and so here also in the Greek version,
who is ' the true vine,' his ' Father the
husbandman,' his disciples 'the branches,'
John XV. 1, 5, who taketh part with the
afflictions of his people, was himself 'called
out of Egypt,' Matt. ii. 15, and when his
servants are vexed, it is done unto him. Acts
ix. 4. Otherwise by the son may be under-
stood ' a young vine,' or ' branch,' as else-
where boughs are called ' daughters,' Gen.
xlix. 22. And so by the son be meant
Israel, as Exod. iv. 22, the Lord's plant,
Isa. V. 7.
Ver. 18 Man of thy right hand,]
whom thou lovest, honourest, and powerfully
helpest. So Jacob called the son whom he
loved, Benjamin, that is, 'the son of the
right hand,' Gen. xxxv. 18. Hereby also
is meant Christ, called ' the son of God's
love,' Col. i. 13, and the church his body,
translated into his kingdom. The Chald.
expoundeth it, " the man to whom thou hait
sworn by thy right hand."
PSALM LXXXI.
)81
PSALM LXXXI.
An exhortation to a solemn praising of God. 5. God challengeth
that duty by reason of his benefits. 9- Exhorting to obedience, conijplain-
eth of their disobedience, which turneth to their hurt.
' To the master of the music upon Gittith, a psalm of Asaph.
^ Shout Joyfully unto God our strength, shout triumphantly unto
the God of Jacob. ^ Take up a psahn and give tlie timbrel, the
pleasant harp with the psaltery. * Blow up the trumpet in the new
moon, in the appointed time, at the day of our feast. ^ For it is a
statute to Israel, a judgment due to the God of Jacob. ® He put it
into Josepli for a testimony, when lie went forth from the land of
Egypt, where I heard a language that I knew not. ' I removed his
slioulder from the burden ; his hands passed from the basket.
® Thou calledst in distress, and I released thee -. 1 answered thee in
the secret place of thunder, I proved thee at the waters of Meribah,
GiTTiTH,] See the Note on Ps. viii. 1.
Ver. 3. — Take up,] To wit, in your
mouths, or lift up your voice witli psalm or
song. So in Isa. xlii. 2, ' to lift up,' is
meant the voice. Give,] That is, ' bring the
timbrel,' &c. Of these instruments, see Ps.
Ixviii. 26; xxxiii. 2.
Ver. 4. — Blow the trumpet,] Or, the
cornet (whereof see Ps. xcviii. 6.) This was
done both to proclaim the solemnity unto men,
and to be a memorial for them before God.
Lev. xxiii. 4; Num. x. 10, for in their public
worship the Israelitesused trumpets, with other
musical instruments, 2 Chron. v. 12, 13; xxix.
27. The new MOON,] When a solemn feast with
special worship was appointed of God, Num.
xxviii. 11, 14, and at these times, (as on the
sabbaths,) they used to assemble to worship,
and hear God's word, 2 Kings iv. 23 ; Eze.
xlvi. 3; Isa. Ixvi. 23, these feasts were a
shadow of things to come, but the body is in
Christ, Col. ii. 16, 17. The appointed
TIME,] Or, the solemnity, solemn feast,
which was thrice in the year, 1st. at the pass-
over, 2nd. at Pentecost, and 3d. at the feast of
tabernacles, Dent. xvi. 26, of «hich last, some
understand this festivity, Ceseh, as having
the name of covering in booths ; others of the
covering, that is, the ' change of the moon,'
when it is hid by the sun. Feast,] Or,
dance, see Ps. xlii. 5. This may be meant
of all feasts; or in special of the feast of
blowing trumpets, in the first day of the
seventh month, Lev. xxiii. 24, or of the
passover, as after verse 6.
Ver. 5. — A judgment,] That is, a rite.
or ordinance, made by God, and a duty to
be performed to him. So judgment is for
duty, Deut. xviii. 3.
Ver. 6. — In Joseph,] Among the pos-
terity oiJoseph,&ai the other tribes of Israel.
Joseph is named as principal, having the
birthright, 1 Chron. v. 1, 2. So Ps. Ixxx.
2. From the land,] So the Gr. turneth
it, the Heb. ghnal, being here for meghnal,
the same as min, from, as 2 Chron. xxxiii.
8, with 2 Kings xxi. 8; Zee. iv. 3. At
their going out of Egypt, ' the feast of the
passover ' was appointed, Exod. xii.; after, in
the wilderness, the other feasts, Lev. xxiii.
or we may read it, ' against the land,' namely,
to destroy it, and the first-born, Exod. xi. 4,
5. The Chald. applieth this to Joseph
when he went out of prison, and ruled over
the land of Egypt. I heard a language,]
Heb. a lip, used for the speech or language,
as Gen. xi. 1.
Ver. 7. — From the burden,] That is,
burdens, wherewith they were vexed in
Egypt, making bricks, building cities, Exod.
i. 11; V. 4,5,7,8. Basket,] Or,pct : in such
vessels they carried straw, mortar, brick, &c.
Ver. S. — Tnou calledst,] /srae/ having
left Egypf, Pharaoh with his host pursued
them, and they were sore afraid and cried to
the Lord, Exod. xiv. 10, 15. Secret place
OF thunder,] Out of the black cloud, where-
with God guided and protected Israel, but
with thunder, rain, &c., dismayed the Egyp-
tians, Exod. xiv. 19, 20, 24, 25. See also
Ps. Ixxvii. 18, 19. Of merihah,] That is,
of strife, so named because Israel there
582
PSALMS.
Selah. ' Hear, O my people, and I will testify unto thee, O Israel,
if thou wilt liearken to me. '" Jf there shall not be in tliee a foreign
God, neither thou bow down thyself to a strange god. ^^ I am
Jehovah thy God, which brought thee up out of the land of Egypt,
open wide thy mouth, and I will fill it. '^ But my people hearken-
ed not to my voice, and Israel was not well affected to me. '^ And
I sent him away in the perverse intendment of their own lieart, let
them walk in their own counsels. '* O that my people had been
obedient to me, that Israel had walked in my ways. ^^ Even soon
would 1 have humbled their enemies, and turned my hand upon
their distressers. "^ Tlie haters of Jehovah should have falsely denied
to him, and their time should have been for ever. " And he would
have fed him with tlie fat of wheat, and out of the rock, with honey
would I liave sufficed thee.
stubborn opinion, tvrithing and obstinate in-
tention, which they looked after in their
erroneous heart. This word is taken from
Deut. xxix. 19, and after often objected to
them by Jeremiah, Jer. iii. 17; vii. 24 ; ix.
24; xi. 8. And this is noted for a judgment
of God, when he suffereth people to walk in
their own ways, Acts xiv. 16.
"Ver. 15. — Humbled,] And so have given
them rest from their enemies, as in 1 Chrou.
xvii. 10, compared with 2 Sam. vii. 11.
Ver. 16. — Falsely DENiED,]0r,/e2g-?ie(f/y
submitted: see Ps. xviii. 45; Ixvi. 3. TuEia
TIME,] If this be referred to the enemies, it
is meant their time of distress, as Ps. x. 1 ;
xxxi. 16 ; so time is used, Jer. xxvii. 7 ; Isa.
xiii. 22; if to God's people, it meaneth their
continued settled state, which the Chald.
translateth, " their strength."
Ver. 17. — Feu him,] That is, his people,
verse 14. Fat of wheat,] The principal, or
flour of corn: so Deut. xxxii. 14; Ps.
cxlvii. 14. Out of the rock,] Out of
which God had made his people suck honey
and oil, Deut. xxxii. 13. Spiritually, the
rock is Christ, 1 Cor. x. 4, the hcney is the
gracious words that flow from him ; ' sweetness
to the soul, and health to the bones,' Prov.
xvi. 24; Ps. xix. 11; Song iv. 11.
' strove with Moses, and almost astonished
him,' Exod. xvii. 1 — 7. There God proved
them, to know what was in their heart,
whether they would keep his commandments
or not, Deut. viii. 2; Exod. xv. 25, and
there they proved God, Ps. xcv. 9.
Ver. 9 Testify,] Or, protest, take to
witness, namely, the heavens and earth, &c.,
as Deut. xxxi. 28; xxxii. 1, 46; xxx. 19,
and deeply charge thee. Compare herewith
Exod. xix. 3—5, &c. ; xx. 22, 23; Jer. xi.
7—9.
Ver. 11. — Open wide,] That is, speak
and ask freely. This sentence our Saviour
openeth thus, ' If ye abide in me, and my
words abide in you, ask what ye will, and it
shall be done to you,' John xv. 7, and the
apostle thus, 'Whatsoever we ask of God,
we receive of him, because we keep his com-
mandments,' &c., 1 John iii. 22. The Chald.
expoundeth it, " open thy mouth to the words
of the law, and I will fill it with all good."
Ver. 12. — Not well affected,] Had
no will, or good 2?iclination : which they
showed presently after the giving of the law,
by making themselves gods of gold, and by
their continual rebellions afterwards, Exod.
xxxii. 1, 31.
Ver. 13. — Perverse intendment,] Or,
PSALM LXXXII
An exhortation to the judges, and reproof of their negligence,
' A Psalm of Asapli.
God standeth in the assembly of God, he judgeth in the midst
The assemblyof GoD,]Thatis,/Aea.v«ze, ordinance of God,' Rom. xiii. I, 2; Deut.
rsession,of7nagistrates; whose office is' the xvi. 18, and who are to execute not the
PSALM LXXXIII.
583
of the gods. * How long will yc judge injurious evil, and accept
the faces of the wicked, Selali ? ^ Judge ye the poor weakling
and the fatherless : justify the afflicted and the poor. ^ Deliver the
poor weakling and the needy, rid free out of the hand of the
wicked. ^ They know not, neither will they understand; they
will walk on in darkness, moved shall be all the foundations of the
earth. ® I liave said. Ye are gods, and ye all are sons of the most
high. ^ But surely ye shall die as men, and as one of the princes
shall ye fall. ^ Rise up, O God, judge tliou the earth, for thou
shalt inherit in all nations.
judgments of man, but of the Lord, who is
with them in the cause and judgment, 2
Chron. xix. 6; Dent. i. 17. In the midst
OF THE G011S,] That is, among the judges,
as the Chald. tianslateth, or magistrates,
ver. 6, who in the law are called ' gods,'
Ex. xxii. 8, 9, 28, because the word of •
God was given to them, John x. 34, 35.
Ver. 2. — How long, &c, Thus God by
his prophet judgeth and reproveth the gods,
or judges, for unrighteous judgment. The
Chald. addeth, " How long, ye wicked, will
ye judge,'' &c. Accept the faces.] Res-
pect the persons, lift up, admire, honour or
favour the face; a thing forbidden both con-
cerning rich and poor, Deut. i. 17; xvi. 19 ;
Lev. xix. 15 ; Prov. xviii. 5 ; Lam. ii.
1—9.
Ver. 3. — Judge ye,] That is, defend, de-
liver; see Ps. xliii. 1 ; Isa. iv. 17. Justify,]
That is, do justice, as 2 Sam. xv. 1 , and
acquit or absulve him, his cause being right,
Deut. XXV. 1; Jer. xxii. 3.
Ver. 5. — They know not,] The judges
are ignorant of their duty, Mic. iii. 1 ; Jer.
X. 21 ; Prov. xxix. 7. The Chald. paraphras-
eth, " They are not wise to do good, and
they understand not the law." They will
WALK ON,] That is, continue wilfully ignor-
ant, and sinful in perverting justice, Mic. iii.
9. To walk in ' darkness, ' is to live in sin,
1 John i. 6 ; Eph. iv. 17, IS ; v. 8. Moved
SHALL BE,] To wit, therefore moved, as the
Chald. explaineth it; or though "moved be
all the foundations;" though all laws and
orders be violated, all estates disturbed, and
strongest helps come to ruin, Isa. xxiv. 18,
19.
Ver. 6. — Sons of the most high,] The
Chald. paraphraseth, "as the angels of the
high." And magistrates should be as angels
for wisdom, 2 Sam. xiv. 20.
Ver. 7. — As earthly men,] as Adam,
that is, as any other mortal man : so after,
as one of the princes, that is, of the other
princes of the world: see the like in Judg,
xvi. 7, 11, 17 ; Gen. xlix. 16; for this psalm
was spoken to the magistrates of Israel: for
' whatsoever the law saith, it saith it to them
that are under the law,' Rom. iii. 19.
Ver. 8. — Inherit,] That is, have sover-
eignty and doyninion. So this word meaneth,
Lev. XXV. 45, 4G ; Jer. xlix. 2. And Christ
is called 'heir,' that is. Lord of all, Heb. i.
2; see Ps. ii. 8.
PSALM LXXXIIL
A complaint to God of the enemies' conspiracy. 10. A prayer against
them that oppress the church.
' A Song, a Psalm of Asapli.
"^ O God, keep not thou silence, cease not as deaf, and be not
still, O God. ^ For lo, thine enemies make a tumultuous noise.
Ver. 2 — Keep not silence, &c.,] Heb.
' let not silence (or stillness) be to thee,' that
is, sit not still, but stir up thyself to help and
avenge us on our enemies. So silence is used
for 'sitting still,' Judg. xviii. 9.
Ver. 3. — Lift dp the head ] Insolently
584
PSALMS
and thy haters lift up the liead. * Against tliy people have they
craftily taken secret counsel, and consulted against thine hidden
ones. ^ They have said, Come and let us cut them off from being
a nation, that the name of Israel may be remembered no more.
^For they have consulted in heart together, against thee they have
stricken a covenant. ^ The tents of Edom and the Ishmaelites ;
Moab and the Hagarens. ^ Gebal, and Ammon, and Amalek -. the
PJiilistines, with them that dwell in Tyrus. ^ Also Asshur is joined
with them ; they have been an arm to the sons of Lot, Selah. " Do
and boldly, vaunting themselves, and warring
against us. So Judg. viii. 28. On the con-
trary, God's people shall 'lift up their heads,'
that is, be of good comfort and courage, when
their redemption draweth near, Luke xxi. 28.
Ver. 4, — Thine hidden ones,] That is,
as the Gr. explaineth it, " thy saints," which
are hidden of God in his tabernacle in the day
of evil, from the strife of tongues, Ps. xxvii.
5; xxxi. 21 ; whose life is ' hid with Christ in
God,' Col. iii. 3.
Ver. 5. — From being,] Or 'that they be
no more a nation ;' Moab and others consult
thus against Israel ; after, the like is against
Moab, and etl'ected, Jer. xlviii. 2.
Ver. 6. — In heart together,] This
noteth their earnestness, craftiness, and joint
consent in evil.
Ver. 7. — The tents,] That is, arinies,
with their kings and captains, Judg. vii. 13,
15; 2 Kings vii. 7, 10, Jer. vi. 3 ; Hab. iii.
7. Edom,] The Edomites, or Idicmeans,
which were the sons of Esau, named MAom:
the brother of Israel; seethe notes onPs.lx.lO.
The Ishmaelites,] The children of Ishmael,
the son of Abraham ; who was (with the
bond-woman Hagar, his mother,) cast out of
his father's house for persecuting his brother
Isaac, in whose evil ways his children here
walk. Gen. xvi. 1, 15; xxi. 9, 10, 14; Gal.
iv. 22, 29, 30. Moab,] The Moabites, the
posterity of Lot; see Ps. Ix. 10. The Ha-
garens,] The Chald. Paraphrast calleth them
Hungarians. They were the posterity of Jetur,
Maphish, and other like children of Ishmael,
son of Hagar, of whom came twelve princes
of their nations. Gen. xxv. 12, 15, 16; some
of which were called by their father's name,
Ishmaelites, (as before) some by their grand-
mother's name Hagarens, and dwelt in Ara-
bia, eastward from Gilead, near to the
Israelites, 1 Chron. y. 10, 19. The word
Hagarirns, s\gr\\Relh fugitives, or strangers,
(as the Gr. tumeth \.\\em, paroikous, 1 Chron.
V. 10,) they were after called Saracens, which
in the Arabic tongue is thieves.
Ver. 8.— Gebal,] That is, the Gebalites,
or Gibleans, that dwelt in the province or city
Gebal, (or Gabalae) in Phenicia, near Sidon,
whence Solomon had masons, or stone-hewers,
1 Kings v. IS; Ezek. xxvii. 9. Ammon,]
The Ammonites, that came of Lot, as did the
Moabites, Gen. xix. 37, 38. These nations
which were nearest allied unto Israel, and
whom God would not sufler the Israelites to
molest, when they came out of Egypt, Deut.
ii. 4, 5, 9, 19; combine here together against
Israel, to cast them out of God's inheritance,
so evil did they reward them, as king Jehosh-
aphat complained, 2 Chron. xx. 10 — 12.
Amalek,] The Amalekites, which were of
Eliphaz, the son of Esau, the brother of Israel,
Gen. xxxvi. 12, IG; they dwelt in the south
country, near Canaan, Num. xiii. 30; were
the first that fought against Israel, Exod.
xvii. 8, &c., for which God would have their
remembrance put out from under heaven,
Deut. xxv. 17 — 19; and king Saul was sent
to perform it, but did it not fully, 1 Sam. xv.
2, 3, 9; xxviii. 18; and was himself slain by
an Amalekite, 2 Sam. i. 8 — 10. The Philis-
tines,] Or Palistina ; see the Note on Ps.
Ix. 10. Tyrus,] The Tyrians, which remem-
bered not the brotherly covenant that had been
between them and Israel, Amos i. 9. See
the note on Ps. xlv. 13.
Ver. 9. — Ashub,] The Assyrians, the pos-
terity of Shem the son of Noah, Gen. x. 22.
This nation was the rod of God's wrath against
Israel, who in the end captived ten tribes
Isa. X. 5. 6; 2 Kings xv. 29; xviii. 9, 11,
13, &c. The Chald. paraphraseth, " Sena-
cherib also the king of Ashur," &c. An
arm,] that is, an help, as the Gr. saith, and a
strength to Lot's sons, the Moabites and Am-
monites. Thus were here ten people, confe-
derates against God and his people. So in
Gen. XV. 19—21, there are ten wicked na-
tions whose land is given upon conquest to
Abraham's seed.
Ver. 10. — As to Midian,] The Midian-
ites, the posterity of Abraham, by his concu-
bine Keturah, 1 Chron. i. 32; who being
turned idolaters, drew Israel to sin in the
wilderness, for which Moses revenged the
Israelites of them, by the slaughter of all their
PSALM LXXXIir.
585
thou to them as to Midian, as to Sisera, as to Jabin, at tlie brook
of Kishon. " Which were abolished in Endor, they became dung
for the earth. '^ Put them even their nobles, as Oreb, and as Zeob,
and as Zebach, and as Salmunnah, all their authorized princes.
'^ Who said, Let us posse&s to onvselves tlie liabitations of God.
" My God, set them as a rolling thing, as stubble before the wind.
'^ As the fire burneth a wood, and as the flame seareth the moun-
tains ; ^^ So pursue them with thy tempest, and suddenly trouble
tliem with thy storm. ^' Fill their faces with shame, that they may
?eek thy name, Jehovah. '^ Let them be abashed and suddenly
troubled unto perpetuity ; and let them be ashamed and perish.
males, and their five kings, and a wonderful
great spoil, Num. xxxi. 1, 7, 8, 16, 32,&c..;
but after that recovering and oppressing Israel
in their own land, were by Gideon and three
hundred men, vanquished, when they lay ia
the valley, like grasshoppers in multitude,
Judg. vi. 1; vii. 7, 12, 22, &c., and to this
victory hath the psalmist here reference. As
TO SiSEBA,] the captain of the host of Jabin,
king of the Canaanites, he had nine hundred
chariots of iron, and vexed Israel sore, but by
Deborah a prophetess, and Barak a captain uf
Naphtali, the Lord destroyed Sisera, with all
his host and chariots; there was not a man
left, and Sisera flying, was killed by Jael, He-
ber's wife, who drove a nail into the temples
of his head, Judg. iv. 2, 3, 21. Jabin,] The
king of Canaan, who, upon the death of his
captain, Sisera, forementioned, was subdued
and destroyed before the Israelites, Judg. iv.
23, 24. At the brook,] Or in the bourne,
th..t is, the valley of Kishon: the Heb. nachal
(as our English bourne) signifieth both a valley
and a river running in it. Kishon was
a river at the foot of mount Carmel ; by it
Sisera and the kings of Canaan fought, and
were vantjuibhed ; and 'the bourne Kishon
swept them away,' Judg. iv. 13; v. 19, 21.
Endor, j A city by Kishon, near unto Taan-
ach and Megiddo, where the Canaanites
perished. Josh. xvii. 11; Judg. v. 19.
Dong for the e.^rth,] That is, lay rotting
above ground unburied, as is explained, Jer.
viii. 2 ; xvi.4.
Ver. 12. — Pot them,] Or him, that is,
every one of their nobles, and all jointly. See
the Notes on Ps. ii. 3. Oreb and Zeeb,]
Two princes of the Madianites whom Gideoa
Siew, Judg. vii. 25. Zebach and Salmon-
NAH,] Twokings of the Madianites, whom
Gideon also pursued and killed, Judg. viii.
12, 21. AoTHORiSED,] Or, anointed ,V[\?i\, is,
princes, as the Gr. expresseth, and the Chald.
translateth them kings. See the uotes on Ps.
Vol. IX.
4£
Ver. 14. — As a rolling thing,] Or,
wheel i but here is meant a light thing, as
chaff or straw, that rolleth or turneth round
before the whirlwind, as the next words show,
and a like speech in Is. xvii. 13, plainly
manifests. Elsewhere the word signifieth also
a ivhecl. Is. xxviii. 28, and the sphere or
round orb of the air, Ps. Ixxvii. 19.
Ver. 15. — Sear,] Or, burn up. See the
like similitude, Deut. xxxii. 22.
Ver. 17.' — With shame,] Or, dishonour,
contempt: the Heb. word properly signifieth
lightness, as the contrary, honour, is so called
oi iveightiness, Ps. iii. 4. That they mav
seek,] Or, 'and let them seek:' it may be
meant of the enemies forementioned, forced to
seek and call on God, as Ps. xviii. 42, or
indefinitely, that men may seek. So after in
ver. 19.
Ver. 19.— Jehovah,] This is the chiefest
name of the eternal and most blessed God, so
called of his essence, being, or existence,
which is simply one, Deut. vi. 4. The force
of this name the Huly Spirit openeth by ' He
that is, that was, and that will he,' or ' is to
come,* Rev. i. 4, 8; iv. 8; xi. 17; xvi. 5;
and the form of the Heb. name implieth so
much : Je being a sign of the time to come,
'Jehovah, he will be;' ho, of the time pre-
sent, Hovch, 'he that is;' and vah, of the
time past, liavah, 'he was.' It importeth
that God is, and hath his being of himself
from before all worlds. Is. xliv. C; that he
giveth being or existence unto all things, and
in him all are and consist. Acts xvii. 25; that
he givelh being unto his word, efiecting what-
soever he hath spoken, whether promises,
Exod. vi. 3; Is. xlv. 2, 3; or threatenings,
Ezek. v. 17; vii. 27. It is in eflect the
same that Ehjeh, ' I will be,' or ' I am,' as
God calleth himself, Exod. iii. 14. Of this
the Gentiles named the greatest god, ' Jove '
and ' Jupiter,' that is, Jah, ' father,' (of the
shorter name Jah, mentioned Ps. Ixvjii. 5,)
and Varro the most learned of the Romans
586
PSALMS.
" Tlmt they may know tliat thou whose name is Jehovah, only
thou art the most Iiigh over all the earth.
tliought Jove to be the God of the Jews.
^ngtist. I. 1. deconsens. evan. c. 22. Here-
of also in Gr. writers he is called Jao. Dio-
dor. Sictil. 1. ii. c. 5 ; Clem. Alex, strom. l.v. ;
Mac-rob. 1. i. Saturnal, c. 18. But in the
Gr. tongue the name Jehovah cannot rightly
be pronounced ; and for it the Gr. bibles
have Lord, which the New Testament follow-
eth, as Mark xii. 29, from Deut. vi. 4, and
elsewhere usually; as the Heb. text some-
times putteth Adonai, Lord, or JElohim, God
ior Jehovah; as Ps. Ivii. 10, compared with
Ps. cviii. 4; 2 Chron. xxv. 14, with 2 Kings
xiv. 14. When .(^rfywaz,iyor</, is joined with
it, it is written Jehovih, as Ps. Ixviii. 21 ;
then the Jews read it, jElohim, God, as at
other times they read it Adonai, Lord, and
pronounce not Jehovah at all at this day,
though in ancient days it appeareth to be
otherwise. The Gr. history of Baruch seem-
eth to use instead of it Aionios, that is, the
'eternal^' or 'everlasting,' Bar. iv. 10, 14^
20, 32, 34, 35; v. 2. See the annot. on
Gen. ii. 4. Only thou,] Or, only thine,
that is, which only hast Jehovah for tliy name;
for the true God hath only being, and idols are
'nothing in the world,' 1 Cor. viii. 4; and
angels and magistrates are called Elohim,
gods, Ps. viii. and Ixxxii. but Jehovah is
peculiar to very God alone. And this is that
name, I suppose, which the author of the Book
of Wisdom calleth ' Incommunicable,' Wisd.
xiv. 21. Yet this is the name of Christ,
called ' Jehovah our justice,* Jer. xxiii. 6. for
'God's name is in him,' Exod. xxiii. 21, and
' he is \ery God, and eternal life,' 1 John
V. 20.
PSALM LXXXIV.
The prophet longing for the communion of the sanctuary, showeth
how blessed they are that dwell therein. 9. He prayeth to he restored
unto it.
' To the master of the music upon Gittith, a Psalm to the sons of
Korah.
^ How amiable are thy dwelling-places, O Jehovah of hosts !
^ My soul longeth, and also fainteth for the courts of Jehovah ; my
heart and my flesh do shout unto the living God. * Yea the spar-
row findeth a house, and the swallow a nest for lier, where she lay-
eth her young : thine altars, Jehovali of hosts, my King and my
God. * O blessed are they that abide in thine house, still they
shall praise thee, Selah. ^ O blessed is the man whose strength is
Ver. l.^GiTTiTH,] See Ps. viii. 1.
Vee. 2. — Dwelling-places, ] Or, habitu-
des, see the Notes on Ps. xliii. 3.
Vee. 3. — Foe the courts,] That I may
come into them : for the priests only went
into the temple, the people stood in the court-
yards which were two, 2 Kings xxi. 5. See
Ps. Ixv. 5. Shout,] To wit, for desire to
come unto God.
Ver. 4. — The sparrow,] Or, bird: in
Chald.^Ae dove; the Heb. Tsippor is generally
any bird, Ps. xi. 1; Gen. vii. 14; specially
the sparrow, when other birds are named, as
here, and Ps. cii. 8, for such haunt men's
houses. Swallow,] Or, free bird, called in
Heb. dror, of liberty, which this bird seemeth
to have above others, flying boldly and nestling
about houses ; so Prov. xxvi. 2. The Gr.
takes it here for the turtle dove, (which hath
in Heb. another name, Ps. Ixxiv. 19) so also
doth the Chald., adding this reason, " because
her young are lawful to be offered on thine
altar." Thine altars,] To wit, are the
places where the birds nestle near unto them,
in houses or trees, which sometimes were by
God's tabernacle, Jos. xxiv. 26, or under-
stand as before, ' (I long for) thine altars.'
Ver. 6. — The highways,] Or causeys,
namely, which lead to thy house: that is,
they which affect heartily, long after, and
PSALM LXXXIV.
587
in thee, tliey in whose heart are the high-ways. ' They that pass-
ing through the vale of Baca, put him yor a well-spring, also with
blessings the rain covereth. ® They shall go from power to power,
he shall appear unto God in Sion. ^ Jehovah God of hosts, hear
thou my prayer : give ear, O God of Jacob, Selali. '"See thou, O
God, our shield, and look upon the face of the Anointed. " For,
better is a day in "thy courts than a thousand : I have chosen to sit
at the threshold in the house of my God, rather than to remain in
the tents of wickedness. '^ For Jehovah God is a sun and a shield,
Jehovah will give grace and glory, he will not withhold good from
them that walk in perfection. '^ Jehovah of hosts, O blessed is the
man that trusteth in thee.
delight to go up to thy house. Spiritually
these ways or paths are made by preaching of
the gospel, Is. xl. 3; xxxv. S ; xi. 16.
VeR. 7. — TheV THAT PASSING,] Or, 'of
them that pass.' Of Baca,] that is, of viul-
berry trees ; which use to grow in dry places.
The Gr. saith, vales of tears. Both mean,
that through wants and afflictions we must
come into the kingdom of God. This valley
was near unto Jerusalem, as may be gathered
by 2 Sam. v. 22, 23 ; Jos. xv. 8. Put him,]
Or, set him, that is, God, making him by
faith a well of life unto them, for he is ' the
fountain of living ivaters,' Jer. ii. 13. Or,
set it, that is, the valley, making it a fountain
by digging wells therein. And this may be
an allusion to that well digged by the princes
and captains of Israel, Num. xxi. 16, 18.
Also with blessings, &c.,] That is, boun-
tifully, and abundantly the rain shall cover
tnem. Rain figureth out the doctrine of the
gospel, Deut. xxxii. 2 ; Is. xlv. 8; Joel ii.
23 ; Rev. xi. 6 ; the rain of blessings is a
bountiful abundant rain, Ezek. xxxiv. 26, (as
to ' sow with blessings,' 2 Cor. ix. 6, is to
sow abundantly, or liberally; and blessing is
liberality, 2 Cor. ix. 5; Prov. xi. 25.) So
God would cause a bountiful rain of grace and
comfort, to cover them that go up to his house
in Jerusalem: as elsewhere he is said to
refresh his inheritance with the rain of liber-
alities strewed upon it, Ps. Ixviii.lO; whereas
on the contrary, ' whoso will not go up to
Jerusalem, to worship the King the Lord of
hosts, upon them shall come no rain,' Zach.
xiv. 17. The Gr. turneth this sentence
thus, " the law-giver (or teacher) shall give
blessings ;" the original, Moreh, being ambi-
guous, sometimes signifying ' a teacher,' Job
xxxvi. 22. Sometimes 'rain,' Joel ii. 23;
Is. XXX. 20; so that from the Heb. it may
also be interpreted, " with blessings the
teacher shall cover them ;" the meaning much
like the former; the teacher being God or
Christ, in whom we are blessed with all spi-
ritual blessings in heavenly things, Eph. i. 3.
The Chald. expounds it, " with blessings he
will cover them that continue in the doctrine
of his law." Some understand bracoth,
blessings, to be here as brecoth, pools so dig-
ged and filled with rain. Both mean one
thing.
Veb. 8. — From power to power,] That
is, increasing their power, or strength, daily
more and more; as the apostle saith, we are
changed unto God's image ' from glory to
glory,' 2 Cor. iii, 18, and God's justice is
revealed ' from faith to faith,' Rom. i. 17;
our faith and glory increasing more and more,
Prov. iv. 18. Or 'from army to army,' (from
troop to troop), respecting tlie troops of Israel,
which went all the males thrice every year to
appear before the Lord, Exod. xxiii. 14 — 17.
■The Heb. chajil, power, is used sometimes
for an army of men, Ps. xxxiii. 16, and some-
times for riches, Ps. xxxix. 7, which also
may be implied here. He shall appear,]
Or, till he, that is, every one of them appears;
according to the law, Exod. xxxiv. 23; Zach.
xiv. 16.
Ver. 10 Of thine anointed,] Or, Mes-
siah, our Lord Christ, in whom God respect-
eth us ; or David, his figure, and father in the
flesh, called also ' God's anointed,' 2 Sam.
xxiii. 1.
Ver. 11. — ^Than a thousand,] To wit, in
any other place. Sit at the threshold,]
That is, be in the lowest room and basest
estate ; as the Gr. saith, " be cast down," or
an abject. And by God's house may be
meant his tabernacle ; as Luke xi. 51, with
Mat. xxiii. 35. To remain,] Or, abide my
whole life long.
Ver. 12. — Is a scn,] Or, will be a sun,
that is, ' a light,' Is. Ix. 19; Rev. xxi. 23,
understanding hereby all blessings and com-
forts, by Christ ' the Sun of righteousness,'
MaL iv. 2.
588
PSALMS.
PSxALM LXXXV.
The Psalmist, from the experience of former mercies, pray eth for the
continuance thereof. 9- He promiseth to wait thereon out of confidence
of God's goodness.
' To the master of the music, a Psalm to the sons of Korah.
^ Thou hast been favourable to thy land, O Jehovah; thou hast
returned the captivity of Jacob. ^ Thou hast forgiven the iniquity
of thy people, thou hast covered all their sins, Selah. * Thou hast
gathered away all thine exceeding anger, thou hast turned from the
fervency of thine anger. * Turn thou us, O God of our salvation,
and cause tliine indignation against us to cease. '^ Wilt thou be
angry with us for ever ? wilt thou draw out tliine anger to gene-
ration and generation ? ^ Wilt not thou turn and revive us, that
thy people may rejoice in thee? * Shew us, Jehovah, thy mercy,
and give us thy salvation. " 1 will hear what God Jehovah will
speak, for he will speak peace unto liis people, and unto his
gracious saints ; and let them not return to unconstant folly.
" Surely his salvation is near to tliem that fear him, that glory may
dwell in our land. " Mercy and truth are met, justice and peace
have kissed. '^ Faithfulness springeth out of the earth, and justice
Ver. 1. — To THE SONS,] Or, of them. See
Ps. xlii. 1.
Ver. 2. — Hast been favourable to,] Or,
hast favourably accepted, been well pleaded,
to wit, in times past. This also respecteth
the promise, Lev. xxvi. 42. CAPTiviTi',]
That is, the company of captives, or prisoners ;
as Ps. Ixviii. 19. See also Ps. xiv 7.
Ver. 4. — Gathered away,] That is, rvith-
drawn, ceased, or assuaged, as the Gr. inter-
preteth it. So in Joel ii. 10, the stars
'gather away,' (that is, withdraw) their
shining.
Ver. 5. — Tcen us,] To our former estate.
Cause to ceaseJ Or, dissipate, Ps. xxxiii.
10.
Ver. 6.— Wilt thou draw,] That is,
continue: see Ps. xxxvi. 11.
Ver. I.- — Wilt not thou turn and
revive,] That is, ' again revive us.' See Ps.
Ixxi. 20. The Gr. sailh, " O God, thou
turning wilt revive us." For halo, they read
ha-el, the letters transplaced.
Ver. 8. — Shew us,] Or, Let its see, that
is enjoy. So Ps. 1. 23.
Ver. 9. — The God.] Or, the Jlmighty,
Ml. And let them not,] Or, that they
turn not to folly, that is, to sin: see Ps. cxxv.
3. The Gr. saith, "and to them that turn
the heart to him.'
Ver. 10. — That glorv may dwell,] Or,
glory shall dwell: meaning that glory of God,
which we are destitute of by sin, Rom. iii.
23, shall be restored by grace in Christ, and
God will dwell among men, and communi-
cate with them his glory. Rev. xxi. 3, II ;
Is. Ix. 1 ; and they are changed into tlie
same image, from glory to glory, as by the
Spirit of the Lord, 2 Cor. iii. IS. Or, by
glory is meant, Christ the salvation of God,
who dwelt in our land, when the word was
made flesh, and men saw the glory thereof as
the glory of the only begotten of the Father,
full of grace and truth, John i. 14.
Ver. 11. — Are met,] That is, come toge-
ther, which before seemed asunder ; an?! they
have mutual society ; (so meeting importetli,
Prov. xxii. 2; Is. xxxiv. 14). The truth of
God's promises are in Christ fulfilled, Luke
i. 6S, C9, &c.; Acts xiii. 32, 34. Have
kissed,] As friends use when they meet,
Exod. i v. 27 : xviii. 7 ; a sign of concord, love,
and joy. So Christ is king of justice, and of
peace, Heh. vii. 2; arjd the work of justice by
him is peace. Is. xxxii. 17; for, being jus-
tified by faith, men have peace towards God,
Rom. v. 1 ; Luke ii. 14.
Ver. 12. — Faithfulness springeth,]
Or, " truth buddeth out of the earth," (or
land', that is, the land bringeth forth faithful
PSALM LXXXVI.
589
Jooketh down from heaven. " Also Jehovah will give the good,
and our land shall give lier fruit. " Justice shall go before his face,
and he will put her footsteps in the way.
increase, answerable to God's blessings upon
it. The land figuring the minds of men,
Heb. vi. 6 — 8, which by faith apprehend
God's mercy in Christ. From heaven,]
The justice of God through faith, not our
own justice, which is of the law, Phil. iii. 9.
Ver. 13. — The good,] Or good things,
that is, the good gift of the Holy Spirit, to
sanctify his people, as Luke xi. 13, compared
with Mat. vii. 11. See also the Note ou Ps,
Ixv. 5. Our land,] Our earthly nature
sanctified, brings forth good fruits in Christ,
Mat. xiii. 23. See Ps. Ixvii. 5.
Ver. 14. — Justice shall go,] Or, "he
will cause justice to fi;o before him." Will
PUT HER FOOTSTEPS,] Or, " will set (her) in
the way of his fooi-steps :" which seemeth to
mean a settled course of walking in virtue.
Or, when he shall put his foot-steps into the
way.
PSALM LXXXVL
David stre7igthe?ieth his prayer hy the convictions of his religion, 5, hy
tlie goodness and power of God. 1 1 . He desireth the continuance of
former grace. 1 4. Complaining of the proud, he craveth some token of
God's goodness.
' A Prayer of David.
Bow down thine ear, Jehovah, answer me, for I am poor,
afflicted, and needy. ^ Keep my soul, for I am merciful ; thou my
God save thy servant, that trustctli unto thee. ^ Be gracious unto
me, Jeliovah ; for unto thee do I call all the day. ^ Rejoice tlie
soul of thy servant, for unto thee. Lord, lift I up my soul. * For
thou Jehovah art good, and mercifully pardonest, and art full of
mercy to all that call upon thee. ^ Give ear, Jehovah, to my
prayer, and attend to the voice of my supplications for grace. ' In
the day of my distress will I call unto thee, for thou wilt answer
me. ® There is none like thee among the gods, O Lord, and none
like thy works. ^ All nations whom thou iiast made, shall come
and bow down themselves before thee, O Lord, and sliall glorify thy
name. " For great art thou, and dost marvellous things ; thou art
God thyself alone. ^' Teach me, O Jehovah, thy way, I will walk
Ver. 1. — A prayer,] The like title is of
Ps. xvii. To Christ may this psalm fitly be
applied.
Ver. 2. — Merciful,] Or, a gracious
saint, pious, holy. See Ps. iv. 4. This title
God taketh to himself, Jer. iii. 12.
Ver. 4. — Lift I up,] See the Notes on Ps.
XXV. 1. The Chald. saith, "lift I up my
soul in prayer."
Ver. 5. — Mercifully pardonest,] Or,
art propitious, a forgiver: the Chald. addeth,
" of them which turn to the law." See Ps.
XXV. 11.
Ver. 8 Among the cods,] ' Though
there be that are called gods, whether in
heaven or in earth, (as there be many gods,
and many lords,) yet unto us there is but
one God,' &c. 1 Cor. viii. 5, 6; ' All the gods
of the peoples are idols,' Ps. xcvi. 5. Or, by
gods may be meant angels, as the Chald. here
explaineth it, and the princes of the world.
And none,] To wit, cati do works like thine;
or, 'no works are like thy works,' Ps.
cxxxvi. 4.
Ver. II. — Unite wy heaet,] Apply and
590
PSALMS.
in thy truth ; unite my heart to fear thy name. '^ I will confess
thee, O Lord my God, with all my heart, and will glorify thy name
for ever. '^ For thy mercy is great toward me, and thou hast deli-
vered my soul from the lowest hell. '^ O God, the proud are risen
up against me, and the assembly of violent men seek my soul, and
they have not set thee before them. '^ But thou Lord art a God, piti-
ful and gracious, long-suffering, and much of mercy and trutli, "^Turn
the face unto me, and be gracious to me ; give thy strength to thy
servant, and save the son of thine handmaid. " Do with me a sign
for good, and let my haters see and be abashed, because thou, Jeho-
vah, hast holpen me, and comforted me.
knit it to thy fear only, and that with sim-
plicity.
Ver. 13. — Hell,] Or, grave, the state of
death: see Ps. xvi. 10.
Ver. 14. — Be proud,] Compare this with
Ps. iiv. 5.
Ver. 15.— Pitiful,] Or, ' full of truth,
mercy, and tender love.' When God's name
was proclaimed before Moses, this title with
others was in it, Exod. xxxiv. v. 6. Long-
suffering,] Heb. long of nostrils, that is,
of anger ; long ere thou be angry. The nose
and anger have one name in Hebrew. See
Ps. ii. 5.
Ver. 16. — Son of thine iiandm.-vid,]
That is, born thy servant, of godly parents,
that were thy servitors. Of Christ, this also
was true, the son of Mary the Virgin, the
handmaid of the Lord, Luke i. 48. See the
like speech, Ps. cxvi. 16.
Ver. 17. — Do with me a sign,] Or, sheio
it me ; that is, so deal with me, in my deli-
verance, and preservation, that I may have
myself, and may be to others a sign, for good.'
Korah and his company were for a sign to the
Israelites; Num. xvi. 38; xxvi. 10; Jonah a
sign of the Ninevites, and Chi'ist to the Jews,
Luke xi. 30.
PSALM LXXXVII.
The nature and glory of the church,
comfort of the members thereof
4. The increase, honour, ana
' To the sons of Kora^ a Psalm, a Song.
His foundation among the mountains of holiness. ^ Jehovah
loveth the gates of Zion above all the dwelling-places of Jacob.
^ Glorious things spoken are of thee, O city of God, Selah. * I will
Ver. 1. — His foundation,] Or, the foun-
dation thereof, God's ground-work of the
temple, which was built upon the mountains,
Morijah and Zion, 2 Chron. iii. 1; Ps ii. 6.
Some refer it to the psalm, the foundation (or
argument) whereof is of the cliurch of Christ.
The Cliald. saith, " by the bands of the sons
of Korah the psalm was said, and the song
founded in the mouth of the ancient fathers.
Ver. 2. — Gates of Zion,] The public
assemblies of the people. See the notes on
Ps. ix. 15. The law was to come out of
Zion, Mic. iv. 2, and the sceptre of Christ's
kingdom, Ps. ex. 2. Dwelling-places,]
These the Chald. expoundeth, " Synagogues
of the house of Jacob," which were in all the
cities of Israel.
Ver. 3.— Spoken is,] That is, are ■parti-
cularly spoken, all and every of them. Of
the citt of God,] That is, Jerusalem. So
called also, Ps. xlvi. 5; xhiii. 2; a figure of
the church. What honourable things are
spoken of this city, see Is. Iiv. Ix. Ixii. Ixv. ;
Rev. xxi. xxii. The Heb. phrase, in thee,
is rightly turned according to the Gr. of thee,
or coiicerning thee: which many times hath
such signification, as Ps. Ixiii. 7 ; Ixxi. 6;
cxix. 46; 1 Sam. xix. 4; so also in the Gr.
as Rom. xi. 2.
Ver. 4.— Rahab,] Tliat is, as the Chald.
PSALM LXXXVII.
»91
make mention of Rahab and Babel, to them that know me $ lo
Palestina and Tyrus witli Cush, this man was born there. * And
of Zion it shall be said, man and man was born in her, and he the
most High shall establish her. ^ Jehovah will recount when he writ-
eth tlie people ; tliis man was born there, Selah. ' And singers, as
players on flutes ; all my well-springs in thee.
paraphrast saith, " the Egyptians." So Egypt
is called Rahab, in Ps. Ixxxix. 11; Is. li.9;
either for the strength and pride of Egypt,
(which the word rahab signifieth,) or of some
chief city so named ; as elsewhere tsoan, Ps.
Ixxviii. 12. The calling of Egypt to the fel-
lowship of the church is also prophesied, Is.
xix. 19, 21, 25. And for ' I will mention,'
the Chald. translateth, " the Egyptians and
Babylonians, they shall mention thy praises."
Babel,] The Babyloyiiaiis : see Ps. cxxxvii.
1, their chief city was Babel. Of a Christian
church there, mention is made, 1 Pet. v. 13.
To THEM,] Or, among them that know me,
to wit, my familiars. Palestine,] The Phi-
listines. See Ps. Ix. 10. TvRus,] The
Tyrians. See Ps. xlv. 13. Of them were
Christian disciples. Acts xxi. 3, 4. Cush,]
The Ethiopians, as the Gr. translateth. See
Ps. Ixviii. 32. This man,] That is, as the
Gr. saith, these men ; meaning all before
mentioned. So the Heb. often speaketh of a
whole nation, as of one man. See Ps. xxv.
22; cxxx. 8. But the Chald. expoundeth it,
" where this kingdom is born." Was born,]
In the city of God aforesaid. There, of im-
mortal seed by the word and Spirit of God,
are men born anew, 1 Pet. i. 23; Jam. i. 18.
A thing to come is here set down as already
done: so in Ps. ix. 6.
Ver. 5 Man and man,] So the Gr. also
expresseth the Hebraism. Hereby seemeth
to be meant, every man successively, as Hist.
I. 8. For Jerusalem is the mother of us all.
Gal. iv. 26. (So 'day and day,' is every day,
Esth. iii, 4; Ps. Ixi. 9.) Or, ' man and man'
is 'many men,' of this and that nation, of
each estate and degree. Stablish her,]
That ' the gates of hell shall not prevail against
her,' Mat. xvi. 18. Therefore this city lieth
four-square, settled in all changes, Rev. xxi.
16; Ezek. xlviii, 15—20. It may also be
read, ' and he will stablish her on high:' and
so the Chald. expoundeth it; and Jerusalem
is said to be above. Gal. iv. 26.
Ver. 6 Writing the people,] In ' the
writing of the house of Israel,' that is, the
church, Ezek. xiii. 9; Is. iv. 3.
Ver. 7. — And singers,] Or, andsingiiig
are, &c. This may have reference to the
solemn worship of God used in the church of
Isiael, where singers and players on instru-
ments had in charge continually to laud the
Lord, &c., 1 Chron. ix. 33; xxv. 1, 2, &c.,
and dances were used at their holy feasts, to
honour him with, Judg. xxi. 19, 21. So
Christ the Lamb hath harpers with him on
Mount Zion, that sing as it were a new song
before the throne. Rev. xiv. 1 — 3. Or it
may respect that which followeth, ' all my
springs in thee (or of thee) are singing (that
is, do sing) as also dance, (or as they that
dance),' that is, 'shew joyfulness.' Players
ON FLUTES,] Or dancers, for so this word may
also be taken for dancing, to wit, at the sound
of the flute or pipe ; as Judg. xxi. 21. Com-
pare herewith. Is. xxx. 29. The Gr. here
turneth it, rejoicers : and it may foretell the
joy that should be in the world for the conver-
sion of the Gentiles. My well-springs,]
Or, fountains, streams of water, as Ps. civ.
10, that is, all gifts and graces, which the
Scripture noteth by lively fountains of waters,
wherewith they are refreshed that serve God
in his temple day and night, Rev. vii. 15,
17, and 'well-springs of salvation,' Is. xii. 3.
And as Christ is called ^fountain, so is his
church. Song iv. 15, 12. In thee,] For
now, * unto priucipalities and powers in hea-
venly places, is known by the church the
manifold wisdom of God,' Eph. iii. 10; 1 Pet.
i. 12. Or we may read it, as before in the
third verse, 'of thee all my springs do
sing,' &c.
592
PSALMS.
PSALM LXXXVIIL
A Prayer, containing a grievous complaint of manifold miseries.
' A Song, a Psalm to the sons of Korali : to tlie master of the
music, on Machalatli leannotli, an instructing psalm, of Heman
the Ezrachite,
^O Jehovah, God of my salvation, by day I cry out, and in the
night before thee. ^ Let my prayer come before thee ; bow thine
ear to my shrill cry. * For my soul is filled with evils, and my
life drawetli near to Iiell. * I am counted with them that go down
tlie pit ; I am as a man that hath no strength. ® Among tlie dead,
free like the slain, that lie in the grave, whom thou rememberest
no more ; and tliey are cut away from thine hand. '' Thou hast
put me in the pit of the lowest places ; in darkness in the deep
places. ^ Thy wrathful lieat stayeth upon me ; and with all tliy
billows tliou afflictest me, Selah. ^ My known acquaintance thou
hast put far away from me, liast set me /or abominations to them ;
I am shut up and cannot get out. ^° Mine eye languisheth through'
mine affliction; I call on thee, Jeliovah, all the day. I spread out
Ver. 1. — Machalath,] a kind of wind
iDstrument; or, hy iuterpretation, infirmity.
See Ps. liii. 1. Leannoth,] Or, to sing by
turns, which is when one part answereth
another in singing ; it may also be interpreted
to afflict, or humble. This song is the most
doleful of all the bible, full of complaints even
to the end. Heman the Ezrachite,] So
the next psalm is entitled of Ethan the Ezra-
chite: there were two of this name, Heman
and Ethan, sons of Zerach the son of Judah
the patriarch, 1 Chron. ii. 4, 6, men renowned
for their wisdom, 1 Kin. iv. 31; also Heman
and Ethan, singers and musicians of the pos-
terity of Levi the patriarch, 1 Chron. xv.
17, 19; xvi. 42. Heman being the son of
Joel the son of Samuel the prophet, 1 Sam.
vi. 33, himself being also a seer or prophet in
king David's days, 1 Chron. xxv. 5. And of
the kingdom promised to David doth Ethan
intreat, Ps. Ixxxix. 4, &c. Christ's afflic-
tions and kingdom are in these psalms fore-
told ; he was the true David. Hos. iii. 5.
Ver. 4. — Draweth near,] Or, toucheth
hell, or the grave. So, 'to touch (or come
near to) the gates of death,' Ps. cvii. IS.
Ver. 5. — A man,] Heb. geber, that is, a
strong man; but without ability or power to
help myself, as the Gr. saith, helpless.
Ver. 6. — Free,] That is, acquitted, or
diitharged from the troubles and affairs of
this life; for in death 'the prisoners rest
together, and the servant is iree from his
master,' Job iii. 18, 19, or free, that is,
sequestered, apart from others; as king Aza-
riah being leprous, dwelt in a house of free-
dom, that is, alone, apart from other men,
2 Kin. XV. 5. From thine hand,] That is,
from thy care, help, guidance, &c., as king
Azariah before said, was ' cut off' from the
house of the Lord,' 2 Chron. xxvi. 21, or by
thine hand; and so understand 'from the
land of the living,' as Is. liii. 8.
Ver. 7. — Pit of the lowest places,]
The nethermost pit, as the Gr. saith; which
the Chald. paraphraseth thus: "in captivity,
which is like to the nether pit." Darkness,]
Or, dark places. So Ps. cxliii, 3. Deep
PLACES,] Or, gulfs. See Ps. Ixix. 3.
Ver. 8. — StatetHjJ Or, is imposed, and
lieth hard. Billows,] Breakiiig waves of
the sea. See Ps. xlii. 8.
Ver. 9. — Set me abominations,] That
is, * made me most abominable (or loathsome)
to every of them.' Cannot get our,] So
Lam. iii. 7; Job xix. 8. Of this phrase see
the note on Ps. Ixxvii. 5.
Ver. 10. — Languisheth,] Or, pineth
away, the Chald. saith, " droppeth tears."
Compare herewith, Lev. xxvi. 16.
Ver. 11. — The deceased,] Heb. Be-
phaim: dead men are so called, as being
PSALM LXXXIX. 593
my hands imto thee. " Wilt thou do a miraculous work to the
dead, or shall the deceased rise up, shall they confess thee, Selah ?
'^ Shall thy mercy be told in the grave, thy faithfulness in perdi-
tion ? ^^ Shall thy miraculous ivork be known in the darkness, and
thy justice in the land of oblivion ? " But I, unto thee, Jehovah,
do I cry out, and in the morning my prayer shall prevent thee.
'* Wherefore, Jehovah, dost thou reject my soul ; dost thou hide
thy face from me ? '^ I am poor, afflicted, and breathing out the
ghost from my youtli ; I bear tliine affrightings, I am doubtfully
troubled. '^ Thy wraths pass over me, thy terrors do dismay me.
" They compass me about as waters, all the day j they are gone
about against me together. '^ Thou hast put far away from me
lover and fellow-friend, my known acquaintance are in darkness.
incurable or unrecoverable to life; so Is. xiv. I'rom my youth." From the youth,] Or,
9; XXV). 14, 19; Prov. ii. 18; ix. 18; xxi. for the shaking off, that is, the 'affliction.'
16. See also Ps. vi. 6. Tlie Chald. ex- Am doubtfully troubled,] Or, distracted
pouQdeth, "shall the bodies which are deli- for fear le'^t evil should befal me.
vered to the dust rise up ?" Ver. 17. — Dismay,] Suppress, or cut me
Ver. 12. — Perdition,] Heb. abaddon, the off. The Heb. word is larger than usual, to
grave where bodies perish, and seem to be lost. increase the signification. The Gr. turneth
So Job xxviii. 22; xxvi. 6. il trouble.
Ver. 1,3. — DARK>fEss,] That is, ' the place Vhr. 19. — My known acquaintance are
and state of the dead,' called ' the land of in darkness,] That is, withdraw and hide
darkness, and shadow of death,' Job x. 21, them from my sight; and, as Job complain-
22. So Eccl. vi. 4. Note here the sundry eth, ' are strangers unto me.' See Job xix.
titles given to the state of death. Land of 13, 14. Or as the Gr. referreth it to the
oblivion,] Where dead men are, as is before former, " and my known friends (to wit, then
noted; which also ' are forgotten out of mind,' hast put far) from calamity ;" or fur the cala-
Ps. xxxi. 13 ; Eccl. viii. 10; ix, 5. mity that is upon me. Or, as the Chald.
Ver. 16. — Breathing out the ghost,] paraphraseth, "and to my known friends,
That is, ready to die, expiring, through con- dark I am in their sight."
tinual miseries. The Gr. saith; "in labours
PSALM LXXXIX.
The Fsahnist praiseth God for his covenant, 6, for his wonderful
power, 16, for the care of his church, 20, and for his favour to the
kingdom of David. 39- He complained of contrary events, 47 expostu-
lateth, prayeth, and blesseth God.
^ An instructing psalm of Ethan the Ezrachite.
^ I WILL sing the mercies of Jehovah ^r ever, to generation and
generation will I make known thy faithfulness with my mouth.
^ For I said, mercy shall be built up for ever ; the heavens, thou
Ver. 1 Of Ethan,] See the Note on Ps. translateth, "thou (Lord) saidst." Built
Ixxxviii. 1. up,] That is, conserwrf, propagated, increased
Ver. 3 I said,] To wit, by thy Spirit, continually. In them,] Or, with them, that
therefore the Gr. changeth the person, and so long as the heavens endure, thy faithfulness
Vol. II. 4 F
594
PSALMS.
wilt stablisli tliy faithfulness in them. " I liave stricken a cove
nant with my chosen, I have sworn to David my servant. * I will
stablish thy seed unto eternity j to generation and generation will
I build up thy throne, Selah. ** And tiie heavens shall confess thy
marvellous work, Jehovah, also tliy faithfulness in the church of
the saints. ' For who in the sky may be compared to Jehovah,
may be likened to Jehovali among the sons of the mighties ? * God
is daunting terrible in the secret of the saints, very much ; and
fearful over all round about him. ^ Jehovah, God of hosts, who is
like thee, mighty Jah ? and thy faithfulness is round about thee.
" Thou rulest over the swelling of the sea ? when the waves thereof
rise high, thou stillest them. ^' Thou hast beaten down Rahab as a
wounded man, tliou hast scattered thine enemies with the arm of
thy strength. '^ Thine are the lieavens, thine also is the earth ; the
world and plenty thereof, thou liast founded them. '^ The north
and the right side, thou createdst them ; Tabor and Hermon, in
shall continue; as ver. 30, 37, 3S; Ps. Ixxii.
5; cxix. 89; or hy heavens may spiritually
be meant the church, called often 'heaven,'
and ' the kingdom of heaven,' Is. Ixvi. 22;
Rev. iv. 1, 2 ; xii. 1 ; xv. 1 ; Mat. iii. 2;
xiii. 24, 31 ; and the planting of the church is
called the ' planting of the heavens,' Is.li.16.
Ver. 4. — My cuos,-e^ ,'] Mine elect people.
Therefore the Gr. changelh the number, " my
chosen ones:" but the Chald. tran^lateth,
"With Abraham my chosen." David,]
The figure and father of Christ, according to
the flesh; who also is called David, Ezek.
xxxiv. 23; Jer. xxx. 9; Hos. iii. 5; of him
is this and other psalms chiefly to be under-
stood, Acts ii. 30; xiii. .'56, &c.
Ver. 5. — Thy seed, ] Christ and Chris-
tians, the children ofClirist the son of David,
Heb. ii. 13; Rev. xxii. 16. Thy throne,]
The kingdom of Christ, unto whom God gave
the 'throne of his father David, to r^ign over
the house of Jacob for ever,' Luke i. 32, 33,
69; 'Jerusalem is this throne,' Jer. iii. 17;
wliich is continually builded 'of God,' Ps.
cxlvii. 2.
Ver. 6 — The he.wens,] The heavenly
creatures, angels and godly men, Luke ii.
13, 14; Phil. iii. 20; Rev. vii. 9— 12. So
the Chald. expoundeth it, " the angels of
heaven." See also Ps. 1. 6. In the church,]
Or, in the congregation, to wit, shall be con-
fessed or celebrated.
Ver. 7. — Sons of the mighties,] Or, of
the gods, that is, princes of the world. See
Ps. xxix. 1; Ixxxii. 1, 6. Tiie Gr. saith,
"sons of God,'' whereby also angels may be
meant, as Job i. 6 ; and so the Chald. here
paraphraseth.
Ver. 8. — Daunting terrible,] In Gr.,
glorified. See Ps. x. 18. The secret,] Or
mystery; or, as the Gr. turneth it, council ;
meam'ng the church or congregation, where
the secrets or mysteries of God's kingdom are
manifested, Mat. xiii. 11; Rom. xvi. 25; 1
Cor. iv. 1; Eph. iii. 4. This word is sundry
times used for a 'council' or 'congregation,'
Ps. cxi. 1 ; Ezek. xiii. 9; Jer. vi. 11; xv.
17; or it may here be understood of 'the
company of ani;els,' as 1 Kin. xxii. 19.
Very much,] To wit, terrible: or, referring
it to tlie latter, ' in the great secret council.'
Over all.] Or, above all. See Ps. Ixxvi.
12. The Chald. paraphraseth, "above all the
angels which stand round about him."
Ver. 11.— Rahab,] In Gr. the proud;
hereby may be meant the Egyptians, as Ps.
Ixxxvii. 4, (and so the Cliald. expoundeth it
of "Pharaoh the wicked ;") or,' the proud sea,'
as Job xxvi. 12. Both were subdued when
Israel came out of Egypt, Exod. xiv. xv. See
Is. Ii. 9. The ' raging sea,' and 'swelling
waters,' do also signify wicked enemies of
God and his people. Is. Ivii. 20; Jude 13.
Ps. cxxiv. 4, 5. Thine,] Or, to thee the
earth, to wit, belongeth. See Ps. xxiv. 1,2.
Ver. 13.— The north,] Which God hath
' stretched out over the empty place,' Job
xxvi. 7. The right side,] That is, the
south, as the Chald. paraphrast explaineth, so
called, because a man standing with his face
to the east, as they were wont when they
prayed, the south is on his right hand. So
the east is called kedem, before ; and the west,
achor, that is, behind. Job xxiii. 8; Is. ix.
12. It seemeth that this turned to supersti-
tion and idolatry, that men prayed towards
the east, therefore God so ordered his taber-
nacle and temple, that all 'vorshipped there,
PSALM LXXXIX.
}d5
thy name tliey shall shout. '* Thou liast an arm with might; strong
is thy hand, exalted is thy right hand. ^* Justice and judgment are
the prepared place of thy throne ; mercy and trutli go before thy
face. '* O blessed are the people that know the shouting sound ;
Jehovah, in the light of thy face they shall walk on. " In thy
name they shall be glad all the day, and in thy justice shall they
be exalted. '* For thou art the glory of their strength ; and in thy
favourable acceptation our horn shall be exalted. '^ For of Jeho-
vah is our shield, and of the holy one of Israel our king. ^'' Then
spakest thou in a vision to thy gracious saint ; and saidst, I
have put help upon a mighty one, I liave exalted owe chosen
out of the people. ^' I have found David my servant; with
oil of mine holiness have I anointed him. ^' With whom
mine hand shall be established ; also mine arm shall strengthen
him. ^^ The enemy shall not exact upon him, and the son of
injurious evils shall not afflict him. ^* And his distressers I
will beat down from his face, and them that hate him I will plague.
^ And my faithfulness and my mercy shall be with him, and in my
with their faces to the west, Ezek. viii. 16 ;
Exod. xxvii; Num. iii. Tabor,] A goodly
mountain in Galilee, Jos. xix. 22; Judg. iv.
6, 12. Hermon',] Another fair mountain
eastward without Jordan, called also Shirion :
see Ps. xlii. 7; xxix. 6; by these are meant
the east and west parts, answerable to the
former north and south; as tlie Chald, para-
phrast saith, " Tabor in the west and Chermon
that is in the east."
Ver. 15. — The prepared place,] Es(a-
blish7nent, or base, on which the throne is
settled ; so the word sometimes signifieth, as
Ezra iii. 3; Ps. civ. 5. So Ps. xcvii. 2.
Go BEFORE,] Or, come before, prevent, as
pressed and ready at hand.
Ver.16. — The SHOUTING sound,] Or, the
alarm, the shrill clanging soimd of the trum-
pet, which was blown at the wars, journeys,
assemblies, solemn feasts, and over the sacri-
fices of Israel, Ps. Ixxxi. 4; xvii. 6; Num.x.
3, 9, 10; Joel ii. 1, 15; or the shouting, the
jubilation, to wit, ' of the king that is among
his people,' as Num. xxiii. 21 ; who by the
sound of his word, as of a trumpet, warneth,
informeth, and guideth his people, Is. Iviii. 1.
Ezek. xxxiii. 3 — 7, S; Hos. viii. 1; Jer. vi.
17 ; 2 Chron. xiii. 12, 15; Zac. ix. 14;
Rev. i. 10; iv. 1. Light of thy face,] Tlie
favour of God shining in the gospel, and ' light
of the knowledge of the glory of God in the
face of Jesus Christ,' John xii. ;S5; 2 Cor. iv.
6. See also the Notes on Ps. iv. 7; xliv. 4.
Ver. 18. — The glory,] Or, beauty, by
whom they conquer and triumph over their
enemies. Oca horn,] a sign of honour,
strength, kingdom, glory, and salvation, Ps.
cxii. 9; xcii. 11; cxlviii. 14; 1 Chron. xxv.
5; Luke i. 69. So after, in ver. 25.
Ver. 19. — Of Jehovah,] Or, to him, to
wit, pertaineth. Or shield,] That is, our
protectioti, or protector, meaning David and
Christ. See Ps. xlvii. 10.
Vee. 20. — In a vision,] By the Spirit of
prophesy. Is. i. 1; Lam. ii. 9. To thy
gracious salnt,] Tiiat is, saints, (for so the
Gr. changeth the number) meaning the pro-
phets, Samuel and Nathan, tlie one of which
anointed David, the other foretold of the
perpetuity of his kingdom, 1 Sam. xvi; 2
Sam. vii. 4, 5, &c. Put help,] The Chald.
addeth, for my people. Upon a mighty
ONE,] Or, a worthy, a champion, meaning
David, who helped God's people in fighting
the battles of the Lord, 1 Sam. xviii. 13, 14,
30. But chiefly these things are meant of
Christ. The Chald. expoundeth it, " cue
mighty ill the law." Chosen,] And conse-
quently beloved, as Matt. xii. 18, from Is.
xlii. 1.
Ver. 21. — Oil of mine holiness,] That
is, mine holy oil, poured on David by Sa-
muel, on Christ the Holy Spirit, 1 Sam. xvi.
1, 13; Luke iv. IS, 21; John iii. 34.
Ver. 23. — The enemies shall not ex-
act,] Or, not seize, as a creditor doth on the
debtor. Satan and death prevailed not against
Christ, though he became surety for our
debts, John xiv. 30; I Cor. 15, 26; Heb. ii.
14. See this word, Ps. Iv. 16. Son of
injurious evil,] That is, the injurious,
ivicked person : this promise is in 2 Sam.
596
PSALMS.
name shall his horn be exalted. ^^ And I will set his hand in the
sea, and his right hand in the rivers. ^' He shall call on me, my
father thou ; my God and rock of my salvation. ^* I also will give
him to he the first-born, high above the kings of the earth. ^^ For
ever will I keep for him my mercy, and my covenant shall be
faithful to him. ^° And liis seed I will put to perpetuity, and his
throne in the days of heavens. *' If liis sons shall leave my law,
and shall not walk in my judgments. ''"* If they shall profane my
statutes, and not keep my commandments. ^ Then will I visit their
trespass with the rod, and their iniquity witli stripes. '* But my
mercy I will not make frustrate from with him, nor deal falsely
against my faithfulness. '^ I will not profane my covenant, and that
which lias gone out of my lips, I will not change. '* Once I have
sworn by my holiness, if I lie unto David. '^ His seed shall be for
ever, and his throne as the sun before me. ^^ As the moon it shall
TJi. 10, applied in this phrase to all God's
people. A son of evil is one addicted and given
over to it, Deut. xiii. 13. So 'sons of death,'
Ps. Ixxix; 'son of perdition,' 2 Thess. ii. 3.
Ver. 26. — Set his hand,] That is, give
him power and dominion over them that dwell
by the sea and rivers; whereof see the notes
on Ps. vii.
Ver. 27. — My father,] So God pro-
mised, '1 will be his father, and he shall be
my son,' 2 Sam. vii. 14. The apostle appli-
eth this to Christ, and proveth hereby that he
is greater than the angels, Heb. i. 4, 5.
Ver. 28. — First-born,] Or, first begotten,
that is, the principal, as is after explained.
For the first-born liad three prerogatives, ' a
double portion of goods,' Deut. xxi. 17; 'the
government or chiefty, 2 Chron. xxi. 3 ; and
'the priesthood,' Num. viii. 14 — 17; Mai. ii.
5 — 7; iii. 3. See the Notes on Ps. Ixxviii.
61. This honour is peculiar to Christ, who
is said to be ' the first-born of every creature,
and ' the first-born of the dead,' ' that in all
things he might have the pre-eminence,' Col.
ii. 15, 18; ' to be worshipped therefore of all
the angels of God,' Heb. i. 6, and 'prince of
the kings of the earth. Rev. i. 5. The Chald.
addeth, "the first born of the kings of the
house of Judah."
Ver. 30. — His seed,] Christians born of
God, are called Christ's seed and children, Is.
liii. 10; Heb. ii. 13; and Christ is called the
• everlasting Father,' Is. ix. 6. His throne,]
That is, kingdom, which shall be perpetual, i
Sam. vii. 13; Heb. i. 8; Dan. ii. 44; vii.
14. The accomplishment of these promises
cannot be found in Solomon, whose seed and
throne was overthrown, Jer. xxii. 30; Ezek.
xxi. 25—27.
Ver. 3i — If his sons, &c.] This explain-
eth the promise, 'if he sin,' 6ic. 2 Sam. vii.
14, 15, for being understood of Christ, he pro-
perly sinned not, 1 Pet. ii. 22, but was made
sin for us, 2 Cor. v. 21 ; and the sins of his
sons or people are counted his, for ' God laid
on him the iniquity of us all,' Isa. liii. 6.
Ver. 311. — With the rod,] The rod of
men, 2 Sam. vii. 14, that is, with moderate
correction, and for their profit, that they may
be partakers of my holiness, Heb. xii. 6, 10.
Ver. 34. — Not make frustrate,] Noi
break off, or cea^e, (as Ps. Ixxxv. 5,) that is,
not utterly take ; for, the mountains shall
sooner remove. Is. liv. V ; and no afflictions
can * separate us from the love of God which
is in Christ Jesus our Lord,' Rom. viii. 35
— 39. See the fulfilling of this touching
David, in 1 Kin. xi. 6, 12, 13, 36, 39.
Ver. 36. — Once,] Or one time. See Ps.
Ixii. 12. Bt my holiness,] By myself, who
am the holy God, Gen. xxii. IC; Is. v. 16.
• Because he hath no greater to swear by,
God sweareth by himself, and willing more
abundantly to show the heirs of promise the
stableness of his counsel, bindeth himstlf with
an oath,' Heb. vi. 13, 17, 18. If I lie,] That
is, surely / will not lie ; for so the Heb.
phrase is sometimes explained, as Mark viii.
1'2,' if a sign be given to this generation,' for
which in Mat. xvi. 4, is written, 'a sign shall
not be given.' So, 'if they shall enter into
my rest,' Ps. xcv. 11; Heb. iii. 11, which
the apostle openeth thus, 'he sware that they
should not enter,' Heb. iii. 18. An oath
usually impliitth an imprecation, which for the
most part is concealed. See 1 Sam. xiv. 44;
1 Kin. XX. 10.
Ver. 37. — As the sun,] That is, perpe-
tual and glorious, as the Chald. explaiiieth it,
"shall shine as the sun." See Vs. Ixxii. 5.
Ver. 38. — It shall be stablisheh,] Or,
which is stable, referring it, as doth the Gr.,
PSVLM LXXXIX.
597
be stablished for ever, and a witness in the sky faithful, Selah.
^' But thou hast cast off and refused, hast been exceeding wroth
with thine anointed. ^" Hast abolished the covenant of thy servant,
hast profaned Jiis crown to the earth. " Hast burst down all his
hedges, hast put his fortresses a ruin. ^^ All that pass by the way
rob him, he is a reproach to his neighbours. "' Thou hast exalted
the right hand of Iiis distressers, hast rejoiced all his enemies.
" Also thou hast turned the edge of his sword, and hast not made
him to stand in the battle. ** Thou hast made his brightness to
cease, and his throne thou hast cast down to the earth. ^® Thou
liast shortened the days of his youth, hast enwrapped him with
shame, Selah. " How long, Jehovah, wilt thou hide thyself to
perpetuity ? shall thy hot wrath burn like the fire ? ^* Remember
how transitor_y I am ; unto what vanity thou hast created all the
sons of Adam. ^^ What strong man shall live and not see death ;
shall deliver his soul from the hand of hell, Selah ?
'" Wliere be those thy former mercies, Lord, tliou swarest to
David by thy faithfulness.
*' Remember, Lord, the reproach of thy servants, that I bear in
my bosom, of all great peoples. ^^ Wherewith thine enemies, Jeho-
to the 7noon, which, although it sometimes
waxeth and waneth, and seemeth to be gone,
yet is continually renewed, and so stable ; a fit
resemblance of the throne or church of Christ,
which hath not always one face or appearance
in the world, though it be perpetual. And
A WITNESS,] The moon and perpetuity of it,
with the successive course of night and day,
is made a witness of God's faithfulness in his
covenant, ,Jer. xxxiii. 20, 21. Christ also
himself is called 'a faithful witness,' Rev. i.
5 ; Is. Iv. 4 ; and faithful meaneth stedfast,
as 2 Sam. vii. 16, compared with 1 Chron.
xvii. 14, and that ' lieth not,' Prov. xiv. 5.
Veb. 39 — Box THOo,] Or, and thou, a
word of grief and indignation, as Ps. ii. 6.
iEthan complaineth of the miseries of the
church, whereby all the former promises
seem to be frustrated.
Veb. 40. — His crown,] Or, diadem, "pro-
faned by casting ' to the ground.' Nezer, a
separation, is figuratively used for a crown or
garland, such as kings wore, 2 Sam. i. 10,
and high priests, Ex. xxix. 6, as being a
sign of their separation from others, in respect
of some dignity or holiness ; and hereof the
Nazarites had their name, Num. ,vi. 2, 5, 7.
So Ps. cxxxii. 18.
Vkr. 42. — Rob,] Or, rifle him, meaning
Christ in his members ; for that which is
done to any one of them, is done unto him,
Acts ix. 4 ; Matt. xxv. 40, 45.
Veb. 45. — His brightness,] Or, ptirily,
that is, the resplendent glory and dignity of
the kingdom, defiled and profaned by the
enemies.
Ver. 46. — Days of his youth,] Of his
strength and vigour, hastening old age and
misery upon him, Hos. vii. 9. See the con-
trary, Ps. ciii. 5 ; Job xxxiii. 25.
Ver. 4S. — How transitory,] Or, of
what worldly time, of what short durance :
see Ps. xxxix. 6. The Gr. turneth it,
" what my substance is." Compare herewith
Job x. 9, 10, &c.
Ver. 49. — See death,] That is, die.
So Luke ii. 26 ; Ps. xvi. 10. The Chald.
saith, " see the angel of death." The hand
of hell,] Tlie power of the grave, or of
death. See Ps. xlix, 16, 19.
Ver. 51. — Of all great people,] Or,
of all the many {the multitudes of) people.
Ver. 52. — The foot-steps,] Or, foot-
soles, that is, the ways, life, actions, and suf-
ferings, Ps. Ivi. 7 ; xlix. 6. This referred
to Christ, respecteth the oracle, Gen. iii. 15,
that the serpent should bruise the foot-sole of
the woman's seed. Referred to Christians,
which follow his footsteps, in suffering and
dying with him, that we may be glorified
with him, 1 Pet. ii. 21 ; Rom. viii. 17. It
noteth the scandal of the cross of Christ; to
'the Jews a stumbling-block, and to the Greeks
foolishness,' 1 Cor. i. 23; 1 Pet. iv. 13, 14.
The Chald. understands it of " the slack-
ness of the foot-steps."
59£ PSALMS.
vah, do reproach; wherewith they do reproach the footsteps of
thine Anointed. " Blessed be Jehovah for ever. Amen, and Amen.
Ver. 53.— Blessed be,] These be words 3, 4, &c. And amen,] Thus is this third
of faith and joy, as finding an issue out of book of the Psalms also conchided. See the
the temptation, and rejoicing in the midst of notes on Ps. xli. 14 ; Ixxii. 19.
tribulation, as Rom. vii. 24, 25 ; 2 Cor. i.
THE FOURTH BOOK.
PSALM XC.
Moses setting forth God's providence : 3. Complaineth of human
fragility: 7. Divine chastisements: \0. And brevity of life : 12. He
prayeth for the knowledge and sensible experience of God's good provi-
dence.
' A prayer of Moses the man of God.
Lord, thou hast been to us an habitation in generation and gen-
eration.
^ Before the mountains were born, and thou hadst brought forth
the earth and the world ; even from eternity unto eternity thou art
God. ^ Thou turnest sorry man unto contrition ; and say est, Return
ye sons of Adam. * For a thousand years, in thine eyes, are as
yesterday when it is past, and as a watch in tlie night, * Thou
carriest them away with a flood, they are as a sleep in the morn-
ing, as the grass that is changed, ^ In the morning it flourisheth
and is changed ; at the evening it is cut down and withereth.
Ver. 1. — The man of god,] That is, the Ver. 4. — A watch,] A ward or custody,
prophet, as Deut. xxxiii. 1. For a prophet, which is about three hours space ; for the
a seer, and a man of God, were all one, I Jews divided the day into twelve hours, John
Sam. ix. 6, 8, 9, lO, 11. The Chald. para- xi. 9, and so the night, which they subdivided
phrast showeth it here, saying, " A prayer into four watches, Matt. xiv. 15, named the
tliat Moses the prophet of the Lnrd prayed, evening, midnight, cock-crowing, and dawn-
when the people of the house of Israel had ing, Mark xiii. 35 ; Luke xii. 38, 39 ; Matt,
sinned in the wilderness." This Psalm hath xxiv. 43. See also Ex, xiv. 24 ; 1 Sam.
reference to that history in Num. xiv. An xi. 11.
HABITATION,] Or, mansioti, in all our travels Ver. 5. — A sleep,] The Chald. para-
in this terrible wilderness, Ex. xxxiii. 14; phraseth, "If thty turn not, thou wilt bring
Deut. i. 15; xxxiii. 27. death upon them, which is like a sleep unto
Ver. 2. — Were born,] This and the next them, and in the world to come they
word, brought forth, are similitudes taken shall be changed, as the grass which is cut
from procreation of children, to signify the down.
creation of the world. Like speeches are in Job Ver. 6. — Is changed,] Or, changeth, to
xxxviii. 28,29, of the rain, dew, ice, and frost. wit, the estate thereof, that is, sprouteth or
Ver. 3. — Unto contrition,] Till he be groweth, as the Chald. explaineth it. And
contrite, or broken, that is, even to death ; so the Heb. (which generally signifieth a
as tlie Chald. explaineth it, " Thou turnest change, passage, or shifting), is sometimes
man for his sin unto death. Return,] The used for the better, ' to sprout,' Job xiv. 7.
bodg to the earth, Ps. cxlvi. 4, and the spirit So the 'change the strength,' Is. xl. 31, is to
to God, Eccl. xii. 7. ' renew,' or' increase it.*
PSALM XC.
599
' For we are consumed in thine anger, and in thy wrathful heat
we are suddenly troubled, ^ Thou hast set our iniquities before
thee, our hidden sins to the light of thy face.
^ For all our days do turn away in thine exceeding wratli ; we
have consumed our years as a thought. '° The days of our years,
in them are threescore and ten years ; and if theT/ be in strengths,
fourscore years ; and their pride is molestation and painful ini-
quity ; for it is cut down speedily, and we fly away. " Who
knoweth the strengtli of thine anger, and according to tliy fear,
thine exceeding wrath ? ^^ To number our days, so make thou us
to know, that we may apply the lieart to wisdom. '' Return,
Jehovah, liow long ! and let it repent thee concerning thy servants.
" Satisfy us in the morning with thy mercy, that we may shout
and rejoice in all our days. '* Make thou us rejoice, according to
the days tliou hast afflicted us, the years wherein we have seen evil.
'^ Let thy work appear unto thy servants, and thy comely lionour
Ver. 8. — Our hidden sins,] Or, sins of
our youth, as the Chald. here taketh it. The
Heb, wdrd will bear both ; so also the sense,
for we have both 'secret sins,' Ps. xix. 13,
and 'sins of our youth,' Ps. xxv. 7, which
God often punisheth us for. Job xx. 11. To
THE LIGHT OF THY FACE,] That is, knowing,
rememberiug, manifesting, and punishing
them, Jer. xvi. 17; Ps. cix. 14, 15. 'For
the Lord lighteneth things that are hid in
darkness, and maketh the counsels of the
heart manifest,' 1 Cor. iv. 5. ' He is of
pure eyes, and cannot see evil,' Hab. i. 13;
therefore David prayeth, ' hide thy face from
my sins,' Ps. li. 10.
Ver. 9. — Do turn away,] Or, turn the
face, decline, as the day drawing to an end,
Jer. vi. 4. As a thought,] Or.a* a word,
a sound, that passeth out of the mouth, as
Job xxxvii. 2 ; 'as a tale that is told,' for
man's life is ' a breath,' or ' vapour,' Ps.
xxxix. 6 ; James iv. 14, and so the Chald.
translateth it, " as the breath of the mouth in
winter." Moses bewaileth the decaying of the
people in the wilderness, for they came out
of Egypt ' six hundred thousand men, Ex.xii.
37, and ' not one feeble among them,' Ps. cv.
37, and being mustered at Mount Sinai, from
twentyyears old and above.they were 603,550
men, besides the ' tribe of Levi,' Num. i. 46,
47 ; but for their sin at Kadesh, God sware
their carcases should fall in the wilderness.
Num. xiv. 28, 29, which came so to pass.
For being mustered about thirty-eight years
after, there was of all that army not left a
man alive, save ' Caleb and Joshua,' Num.
xxvi. 63, 64, 65.
Ver. 10. — If they,] The years be in
strengths, that is, most strong aud valid : or,
if by reason of great strength. Their pride,]
Or, prowess, that is, the excellency or lusty-
head of those years, the bravest of them is
but misery. Painful iniquity,] Pain and
misery, the puin'shment of sin. Iniquity is
often put for the punishment of it, Ps.
xxxii. 5.
Ver. 11. — According to thy fear,] Or,
as thy fear, that is, who knoweth, or acknow-
ledgeth, thy wrath, so as thy fear, teacheth
men to do ; meaning by fear, either God's
law, as Ps. xix. 10, or his fearful judgments
upon sinners, which should strike a fear into
men's hearts, Deut, xiii. 11 ; Ps. cxix. 120;
Jonah i. 16. Or, as thy fear, that is, so as to
fear thee for thy wrath, and by it to depart
from evil, as Prov. xvi. 6 ; 2 Cor. v. 10, 1 1 ;
or ' even according to thy fear, so is thy
wrath.' The Chald, paraphraseth, " Who
knoweth to turn away the strength of thine
anger, but the just which fear thee, appeasing
thy wrath."
Ver. 12. — May apply,] Or, may bring,
may make come. To wisdom,] Or, may get
a heart of wisdom, that is, a wise heart; and
so may bring it to thee, when we shall come
to judgment,
Ver. 13. — How long ?] TFili thou afflict
us ? as the Chald. paraphraseth ; or, ' wilt
thou defer to help us ?' see Ps. vi. 4. Repent
THEE,] To wit, of the evil intended or inflicted
upon thy servants, as Deut. xxxii. 36 ; Joel
ii. 13 ; Jonah iii. 10; Jer, xviii. S.
Ver. 14. — In the morning,] That is,
early, after the dark night of afflictions. See
Ps. v. 4 ; XXX, 6.
Ver. 15. — The years, &c.,] That is, as
we have been many days and years afflicted,
so let us have many years of comfort.
600
PSALMS.
unto their sons. " And let the pleasantness of Jehovah our God,
be upon us, and the work of our Iiands establish thou upon us ;
yea, tlie work of our liands, establish thou it.
Ver. 16. — Tny comely honour,] Or,
7nagnificence, in releusiiig us i'lom trouble,
aiiH refreshing us with mercy.
Ver.) 7. THEPLEASANTNESS,]Or,^ea«<y,
that is, the accomplishments of thy covenant
and promise to our fathers, let now be seen
upon us. So the stafl', beauty, (or pleasant-
ness) in the Lord's hand, signified his cove-
nant with them, Zach. xi. 7, 10, or generally
it meaneth God's 'amiable grace and favour.'
See Ps. xxvii. 4. The Chald. expounds it,
" the pleasantness of paradise." Stablish,]
Or, direct, firm, and sure. For the Lord
' worketh all our actions for us,' Is. xxvi. 12;
and < without him we can do nothing,' John
XV. 5.
PSALM XCL
The state of the godly .- 3. Their safety : 9- Their habitation :
11. Their keepers ; 14. Their friend, with the effects of them all.
^ He that sitteth in the secret of the Most High, shall lodge him-
self in the shadow of the Almighty. ^ I will say, of Jehovah, my
safe hope and my fortress, my God, in him will I trust : ^ For he
will deliver thee from the snare of the fowler, from the woful pes-
tilence. * He will cover thee with his wing, and under his feathers
thou shalt hope for safety ; his truth shall be a buckler and a shield.
' Thou shalt not fear for the dread of the night, for the arrow that
flieth by day. * For the pestilence that walketh in the darkness ;
for the stinging plague that wasteth at noon-day. ' A thousand
shall fall at thy side, and ten thousand at thy riglit hand ; unto
thee it shall not come near. ^ Only with thine eyes shalt tliou
behold, and shalt see the reward of the wicked. ® Because thou
Jehovah, my safe hope, the Most High, thou hast put^r thy man-
Ver. 1. — Secret,] In Gr. help. Shall
LODGE,] Or, that lodge, abideth. Shadow,]
That is, defence, as Num. xiv. 9. So the
Gr. saith, " protection;" the Chald. addeth,
" shadow of the clouds of the glory of the
Almighty."
Ver. 2 I will say,] Or, do say, namely,
to that man, for his further comfort and assur-
ance, as ver. 3, &c. ; or, in his name, putting
myself for an example. The Gr. for more
plainness changeth the person thus, " He
shall say to the Lord, thou art mine helper,"
&e. The Chald. addeth, «' David said, I will
say, &c. Of Jehovah,] Or, to him, that he
is my safe hope, or my shelter.
Ver. 3. — Of the fowler,] As Ps. exxiv.
7, or hunter, meaning the devil, that hath
the power of death, and seeketh to destroy,
Heb. ii. 14; 1 Pet. v. 8. The wofql
PESTILENCE,] Heb., the pest of woful evils.
that is, the most woful, noisome, and con-
tagious pest.
Ver. 5. — The dread of the night,] The
dreadful evil that terrifieth in the night,
Prov. iii. 25 ; Song iii. 4. Arrow,] So the
pestilence is called, Deut. xxxii. ; Ezek. v.
16. The Chald. calleth it, <'The arrow of the
angel of death."
Ver. e.. — The stinging plague,] The
murrain, or pest, that suddenly pricketh and
destroyeth, Deut. xxxii. 24. The apostle in
Gr. calleth it ' a sting,' or < prick,' 1 Cor. xv.
65, from Hosea xiii. 14, as there the Seventy
turned it. The Chald. here expounds it,
" the company of devils." At noon-dat,]
That is, openly. So Jer. xv. 8.
Ver. 8 Shalt thou behold,] Or,
regard, consider, as the Gr. turneth it.
Ver. 9. — Because thou Jehovah,] An
imperfect speech, as in ver. 2 understand.
PSALM XCII.
001
sion. " There shall not befal unto thee any evil, and the plague
shall not come nigh thy tent, " For his angels will he command
for thee, to keep thee in all thy ways. '^ Upon their hands shall
they bear thee up, lest thou dash thy foot against a stone. '^ Thou
shalt tread upon the fierce lion and the asp, thou shalt tread down
the lurking lion and the dragon. '* Because he cleaveth unto me,
therefore will I deliver him : I will set him on high, because he
knoweth my name. '* He shall call on me, and I will answer him ;
with him will I be in distress ; I will release him, and will honour
liim. '® With length, of days will I satisfy him, and will make him
to see my salvation.
' Because thou sayest,' * thou Jehovah art,'
&c., or, ' Because thou hast put Jehovah who
is my covert : even the Most High hast thou
put for thy mansion, or dwelling place.'
Ver. 10. Befal unto thee,] Or, occa.
sionally be sent, be thrust upon thee, or
caused to come unto thee. So Prov. xii. 21.
Ver. 12. Upon their hands,] Or, their
palms, which the Chald. expoundeth, " their
strength." This scripture the devil alleged,
when he tempted Christ to throw down him-
self headlong, Matt. iv. 6 ; Luke iv. 10, 11;
but some of these words are there omitted.
Lest thou dash,] Or, that thou dash (or
hurt) not. • The angels are all ministering
spirits, sent forth to minister for their sakes
which shall be heirs of salvation,' Heb. i, 14 ;
see also Ps. xxxiv. 8. A stone, J The Chald.
interprets it, " evil concupiscence, which is
like unto a stone."
Ver. 13. The fierce lion,] Or, libbard,
in Heb. " shachal." Of lions there be divers
kinds. See Ps. vii. 3. Asp,] Or, cockatrice,
basilisk, as the Gr. here turneth it. See Ps.
Iviii. 5. Under these names are meant all
other things dangerous, or adverse to the life
of man, which by faith are overcome, as Mark
xvi. 17, IS ; Heb. xi. 33, 34.
Ver. 14. — He cleaveth to me,] Or, is
fastened, that is, ati'ected to me, in faith,
hope, love, delight, &c. The Chald. expounds
it, " to my word." ' God cleaveth in love to
his people,' Deut. vii. 7 ; so they also unto
him. The Gr. here turueth it, " he hoped
in me." Elsewhere it is commonly used for
fast love and pleasure. Gen, xxxiv. 8 ; Is.
xxxviii. 17; Deut. xxi. 11, Set him on
HIGH,] To wit, in a safe defenced place, as
the word importeth. Therefore the Gr.saith,
" I will protect him." See the notes on Ps.
XX. 2.
Ver. 15. Honour him,] CjVe him honour
or glory. Elsewhere his people are said to
honour or glorify him, Ps. 1. 13 ; see 1 Sam.
ii, 30.
Ver. 16. — Satisfy,] Or, ^2i;e him his Jill.
So Abraham, Isaac, David, Job, &c. are said
to be full or satisfied with days, Gen. xxv. 8;
XXXV, 29; 1 Chron. xxiii. 1 ; Job xlii. 17.
Make him to see,] That is, to enjoy, or
show him. See Ps. 1. 23.
PSALM XCIL
The prophet teacheth how good it is to praise God, 5 for his great
works, 7 for his judgments on the nicTxed, 1 1 and for his goodness to
the godly.
' A Psalm, a song for the day of Sabbath.
^ It is good to confess to Jehovah, and to sing psalms to thy
Ver. 1. — Of Sabbath,] That is, of ces-
sation, or resting, to wit, from our own
works, u'ills, ways, and tvords, Ex. xx, 10;
Is. Iviii. 13 ; Heb. iv. 10; which day was
the seventh from the creation, wherein God
rested from all his work, and blessed and
Vol. II. 4 G
sanctified it, and commanded it to be kept
holy unto him,' Gen. ii, 2, 3; Exod. xx.
8, which was a token of his mercy unto,
and sanctification of his people, Neh. ix. 14;
Ex. xxxi. 13, 14. This day was sanctified
by an holy convocation or assembly of the
602
PSALMS.
name, O Most High. ^ To show forth thy mercy in the morning,
and thy faithfuhiess in the night. * Upon the ten-stringed instru-
ment, and upon tlie psaltery, with meditation upon tlie liarp.
* For thou liast rejoiced me, O Jehovah, Avith thy work ; in tlie acts
of thy hands will I shout. ® How great are tliine acts Jehovah !
very deep are tliy thoughts. ' A brutish man knoweth not, aud
an unconstant fool understandeth not this. ^ When wicked men
spring up as tlie grass, and all that Avork iniquity do flourish ; tliat
they sliall be abolished unto perpetuity. ^ But thou art high for
ever, Jehovah. " For lo thine enemies Jehovah ; for lo thine
enemies shall perish -. tliey shall be scattered, all that work ini-
quity. '^ And my liorn sliall be exalted as the unicorns ; mine old
age shall be anointed with fresh oil. '^ And mine eye shall behold
on mine enviers : of evil doers that rise up against me, mine ears
shall hear. " The just, he shall spring up as a palm tree, as a
cedar in Lebanon shall he grow. " They that are planted in the
house of Jehovah, in the courts of our God shall they flourish.
" Yet shall they sprout in grayness : they shall be fat and green.
people, Lev. xxiii. 3; offering of sacrifices,
Num. xxviii. 9, 10 ; singing of psalms, as
this title showeth; with 2 Chron. xxix. 26,
27; reading and expounding the scriptures,
Acts xiii. 15 ; xv. 21; " praying," Acts xvi.
13; disputing, conferring, meditating of God's
word and works. Acts xvii. 2 ; xviii. 4; and
doing works of mercy to them that were in
need, Mat. xii. 2—7,8, U, 12. The Chald.
paraphraseth thus," An hymn, a song which
the first mail Adam said for the Sabbath
day."
Ver. 3 In the nights,] See Ps. cxxxiv.
Ver. 4. — With meditation,] Or, medi-
tated song, or upon Higgajon ivith the harp.
The word signifieth meditation, as Ps. ix. 17.
Here some think it to be the name of an
instrument, or a solemti sound. The Gr.
turneth it " a song."
Ver. 5. — With thy work,] Which is,
all done well and perfectly, Gen. i. 31 ; ii.
2, 3 ; Dent, xxxii. 4.
Ver. 10. — Shall be scattered,] Or,
shall disperse themselves. The Chald. par-
aphrast saith, "shall be separated from the
congregation of the just in the world to
come."
Ver. 11. — Shall be exalted,] Or, thou
wilt exalt as the unicorns, therewith to
smite mine enemies, as Dent, xxxiii. 17.
The horyi signifieth kingdom, and strength,
and glory ; and the Chald. here translateth
it " strength," see Ps, Ixxv. 5, 11 ; Ps. xxii.
22. Mine old age,] So also the Gr. trans-
Uteth it : or, when / am old. After which
seemeth to be understood, shall he anointed
(or, as before, shall he exalted') with oil.
Oftentimes words are not expressed, which
are understood ; as is observed on Ps. Ixix.
11 ; xviii. 7, 29. Others, for mine old age,
do turn it, ' I shall be anointed.' Fresh,]
Or, green oil.
Ver. 12. — Mine eye shall view,] To
wit, evil ; or " destruction," as the Chald.
explaiaeth ; or, the reward of my foes, see
Ps. liv. 9; xci. 8. Shall hear,] The
Chald. addeth, " the voice of their break-
ings."
Ver. 13. — Palm tree,] Or, date tree,
which groweth not in these cold parts : it is
a tree of tall and upright stature, whereto
the Scripture hath reference. Song vii. 7,,
' the branches fair and green, wherewith they
made booths at their solemn feasts,' Lev.
xxiii. 40; ' the fruit pleasant to eat,' Song
vii. 8 ; Ex. xv. 27. This tree, though laden
and pressed, yet endureth and prospereth ;
therefore the branches carried in the hand,
or worn in garlands, were signs of victory,
Rev. vii. 9. With such graven trees, the
walls of God's house and other holy things
were beautified, 1 Kings vi. 29 ; vii. 36 ;
figures of the flourishing estate of the godly
always, as this Psalm sheweth, with Ezek. xl.
16, 26, 31; xli. 18, 19, 20; whereas the
wicked's prosperity is momentary, ' as grass,'
ver. 8. A cedar,] See the Note on Ps.
xxix. 5.
Ver. 15. — Sprout,] Or, grow, waxing
in stature and fruitfulness, through the bless-
ing of God, in whose house they are planted.
PSALM XCIII.
603
" To show that Jehovah is righteous ; my Rock, and no injurious
evil is in him.
1 Cor. iii. 6. Unto this are all God's people
exhorted, Eph. iv. 15, 16; Col. i. 10. The
Chald. paraphraseth, " Yet, as their fathers
shall they procreate children." In grayness,]
Or, koary age, when natural strength decay-
eth ; God ministereth vigour above nature.
See Ps. Ixxi. 9, IS ; Is. Ixv. 22 ; Heb. xi.
11, 12.
Ver. 16. — No INJURIOUS EVIL,] No man-
ner of injustice, for the Heb. hath a letter
more than ordinary to increase the significa-
tion, as Ps. iii. 3 ; exxv. 3. And this
respecteth Moses' speech, Deu\ xxxii. 4,
where injurious evil is opposed to God's
faithfulness in liis administration.
PSALM XCIIL
The majesty, power, and holiness of Christ's kingdom.
' Jehovah reigneth, is clothed with high majesty j clothed is
Jehovah, hath girded himself with strength : the world also is
established, it shall not be moved. ^ Stable is thy throne from
then, thou art from eternity. ^ The floods have lifted up, O Jeho-
vah, the floods Jiave lifted up their voice, the floods lift up their
dashing noise. * Than the voices of many waters, the wondrous
strong billows of the sea ; more wondrous strong is Jehovah in tlie
Iiigh place. ^ Thy testimonies are very faithful ; holiness becometh
thine house, Jehovah, to length of days.
Vkr. 1. — Is CLOTHED,] Or, hath 'put on,
to wit, as an ornament, and iu abundant
measure ; for so ' clothing ' doth signify, Ps.
Ixv. 14. Girded himself,] That is, 'is in
a readiness to perform his work,' Is. viii. 9;
Luke xii. 35.
Ver. 2. — From then,] That is, from the
time that thou hast been; which is, 'from
eternity; or, before then, which the Chald.
expoundeth, "the beginning." This phrase
spoken of God or Christ meaneth ' eter-
nity,' Prov. viii. 12. In respect of the crea-
tures, it is the ' beginning of time,' Is.
xliv. 8.
Ver. 3. — The floods,] These are often
put for ' the tumultuous rage and tyranny of
people,' Ps. Ixv. 8 ; xviii. 5 ; Is. xvii. 12,
13. But here the Chald. explaineth it of
their " lifting up their voice with song."
Ver. 4. — Wondrous strong,] Excellent,
or, magnificent billows. This phrase is
taken from Exod. xv. 10. See also this
word, Ps. viii. 2. The high place,] Or,
height, that is, heaven. So Ps. Ixxi. 19.
Ver. o. — Faithful.] Or, ynade sure,
constant. See the note on Ps. xix. 8. To
length of days,] That is, for ever. See
Ps. xxi. 5 ; xxiii. 6,
604 PSALMS.
PSALM XCIV.
The prophet calling for justice, complaineth of tyranny and impiety >
8. He teacheth God's providence. 1 2. He sJioweth the blessedness of
chastisement. 1 6. God is the defender of the afflicted.
* O God of vengeance, Jehovah ; O God of vengeance, shine
thou clearly. ^ Be thou lifted up, O Judge of the earth ; render a
reward unto the proud. ^ How long shall the wicked, O Jehovali ;
how long shall tlie wicked show gladness ? ^ Sliall they utter,
shall they speak a hard word ; shall they boast tliemselves, all that
work iniquity ? ^ Thy people, Jehovah, tliey bruise in pieces, and
afflict tliine heritage, ^ They slay the widow and the stranger, and
murder the fatlierless. ' And say, Jah sliall not see, nor Jacob's
God understand. * Understand, ye brutisli among the people ; and
unconstant fools, when will ye be prudent ? * He that planted the
ear, shall not he hear ? or he tliat formed the eye, shall not he see ?
'"He that cliastiseth tlie heathen, shall not he rebuke? he that
teacheth man knowledge ? " Jehovah knoweth the thoughts of
man, that they are vanity. '^ O blessed is the man, he whom thou
chastenest, O Jah, and teachest him out of thy law. '^ To give
him quietness from the days of evil, until a pit of corruption be
digged for the wicked. " For Jehovah will not leave his people,
and will not forsake his inheritance. '^ But judgment shall return
Ver. 1. — God of vengeance,] To whom Ver. 11. — The thoughts of men,] The
vengeance belongeth, as Deut. xxxii. 35, and inward decepiations and reasonings of all
which punishest evils. So elsewhere he is Tnen, even the wisest. This sentence Paul
called ' the God of recompenses,' Jei. li. 56. allegeth against the wisdom of the world, 1
Shine clear,] To our comfort, and our foes' Cor. iii. 20, and as an expositor, instead of
terror. See Ps. 1. 2; Ixxx. 2. men, he putteth the wise.
Ver. 2, — Be lifted up,] On thy throne, Ver. 12. — The man,] Heb. geler, the
and in thy just judgment. So Ps. vii. 7, 8. mighty. Chastenest,] Or, nurturest, in-
Ver. 4. — Utter,] Or, talk lavishly, well structest, as this word is Englished, Deut. iv.
out as a fountain. See Ps. xix. 3 ; James 36, which this place seemeth to have refer-
iil. 11. A HAV.n WQKV>,~\ Hard things, diir- ence unto. Y or chastisement or restraint is
able reproaches. See Ps. xxxi. 19. Boast,] by word or deed. And here the doctrine of
Or.c.valt themselves with speaking and apply- God's law is opposed to all wise men's cogi-
iiig things to their own praise. This word tations.
is used in the good part, Is. Ixi. 6. Ver. 14. — Not leave his people,] Nut
Vrr. 9. — That planted the ear,] That give them over, or reject them, as the Gr. turn-
is, made and set it in the body. So in Is. eth it, to wit, those whom he hath foreknown
li. 16, lie is said ' to plant the heavens.' and chosen,' because it hath pleased the Lord
Ver. 10.. — Man knowledge,] Here is to to make them his people,' as 1 Sam. xii. 22;
be understood, shall not he know? Such Rom. xi. 1, 2, &c
imperfect speeches, through passion of mind, Ver. 15. — Judgment shall return to
are often in Scripture, Ps. vi. 4 ; 2 Sam. v. justice,] That is, severity to mercy; the
S ; supplied in 1 Chron. xi. 6. The Chald. rigour of the law changed to the clemency of
rr.aketh this paraphrase, " Is it possible that the gospel. So judgment is often used for
he hath given the law to his people, and they sentence of 'punishment, as Jer. Hi. 9, and
not be rebuked when they sin? Did not God justice ior grace and mercy. See Ps. xxiv.
teach the first man knowledge ? " 5. Or, judgment, which, in the affliction of
PSALM XCV. 605
unto justice ; and after it, all the upright in heart. '* Wlio will
rise up for me against evil doers ? who will stand up for me against
the workers of iniquity ? ^'' Unless Jehovah had been an helpful-
ness unto me, my soul had almost dwelt in silence. " When I said.
My foot is moved, thy mercy, Jehovah, stayed me up. '^ When
many were my cogitations within me, thy consolations delighted
my soul. ^° Shall the throne of woful evils have fellowship with
thee, which frameth molestation by a decree ? ^' They run by
troops against tlie soul of the just, and condemn as wicked the
innocent blood. ^^ But Jehovah is to me for an high refuge ; and
my God, for the rock of my safe hope. '"*' And he will return upon
them their iniquity, and in their malice he will suppress them :
Jehovah our God wiU suppress them.
God's people, and the prosperity of the branches of a tree, (for so the word properly
wicked, seemeth to be parted from Justice, sigiiifieth), therefore the Gr. tumeth it "sor-
shall return unto it, when the godly are deli- rows." So Ps. cxxxix. 23.
vered, and the wicked punished. After it,] Veh. 20. — Of woful evils,] Or, ofmis-
So the Gr. turneth it ; or, after Mm, mean- chiefs, the mischievous tyrannical throne of
iug God. the unrighteous judge, shall it have fellow-
Ver. 16. — Who will rise dp,] Or, who ship (or be joined) with thee (O God), mean-
standeth up, namely, to assist me? meaning, ing, it shall not, as, ' Shalt thou build?' 2
no man doth. Sam. vii. 5, is, ' Thou shalt not build,' 1
Veb. 17.— An helpfulness,] That is, a Chron. xvii. 4. See also Ps. v. 5. Which
full help. See Ps. xliv. 17. In silence,] The fr.-vmeth,] Or, he that frameth, or formeth.
place of stillness and silence, that is, the Bv a d-ecre^,'] Or, for a statute, a law.
grave, as the Gr. explaineth it. So Ps. cxv. Ver. 21. — Run by troops,] Combine and
17. See also Ps. xlix. 13. gathered together as banded to fight. In Gr.
Ver. 18. — Is moved,] Or, slippeth. See thet/ hunt for.
Ps. xxxviii. 17. Veb. 23. — Will TVR^,']lleh. hath turned,
Veb. 19. — My cogitations,] My care- that is, will assuredly turn. In their mal-
ful troubled thoughts, perplexed as the ice,] Or, for their evil.
PSALM XCV.
An exhortation to praise God, 3 for Ms greatness, 6 and for Ms good-
ness. 8. A roaming not to harden the heart against God's word, as
Israel had done, who therefore entered not into his rest.
' Come, let us shout joyfully to Jehovah, let us shout triumph-
antly to the Rock of our salvation. ^ Let us prevent his face with
confession, with psalms let us sliout triumphantly to him, ^ For
Jehovah is a great God, and a great King above all gods. * In
Ver. 1. — Come.J Or, go to. The holy Veb. 2.— Prevent,] Come first, and
Spirit by David thus exhorteth Israel to laud speedily.
the Lord, and obey his voice. For he Ver. 3. — Great Gi.)n,] Or, great poten-
penned this psalm, Hel). iii. 7 ; iv. 7. The fate, Ml. So Christ is also entitled, Tit. ii.
Rock,] Meaning CAm^, as the apostle show.. 13. All gods,'\ Angels, princes, ot false
eth, Heb. iii. 6, 7. The Gr. translateth it, gods, Ps. viii. 6; Ixxxii. 6 ; xcvi. 4, 5.
'• God our Savioui." Ver. 4. — Deep places,] Or, deep closets.
006
PSALMS.
whose hands are the deep places of the earth, and the strong
heights of tlie mountains are his. ^ Whose tlie sea is, for he made
it, and the dry land liis hands have formed. " Come, let us bow
down ourselves, and bend : let us kneel before Jehovah our maker.
'For he is our God, and we are tlie people of his pasture, and sheep
of his hand, to-day if ye will hear his voice : ® Harden not your
heart, as in Meribah, as in the day of Massah in the wilderness.
" Where your fathers tempted me, proved me, also saw my work.
^^ Forty years I was grieved with that generation, and said, they
are a people erring in heart, and they know not my ways. " So
that I sware in mine anger, if they shall enter into my rest.
rieb. "searchings," that is, deep secret
places for which search is made, Job xxviii.
1, 2, &c., and which cannot by man's search
be found, Job xxxviii. 4, 5, 6, IS. Strong
HEIGHTS,] Or, u-earisome heigtds, high
mounts which weary men to climb them ;
but the word hath also a signification of strong,
and not being wearied, Num. xxiii. 22.
Ver. 7. — Of his hand,] That is, of his
guidance, Ps. Ixxvii. 21; see also Ps. c. 3.
To-DAT,] Hereby is meant the whole time
wherein Christ speaketh by his gospel, Heb.
iii. 7, 13, 15; iv. 7, 8.
Ver. 8.— In Meribah,] That is, in the
contention, {or provocation, as the Gr. turn-
eth it.) The name of a place in the wilder-
ness, where Israel ' contended with Moses,
and tempted the Lord saying. Is the Lord
among us or no ? because there was no water
for the people to drink. Therefore he called
the place Massah (temptation) and Meribah
(contention),' Ex. xvii. 1, 2 — 7. Also an-
other place, where again ' they contended
with Moses, and with the Lord,' Num. xx. 1,
3, 13. Day of Massah,] That is, of temp-
tation ; by day again we may understand
the tuhole space wherein they tempted God
ten times, as is said. Num. xiv. 22. So the
' flay of salvation,' 2 Cor. vi. 2, is the time
theieof. Yet there was a special day and
place of temptation named ' Massah,' Ex.
xvii. 2, 7, whereupon Moses warned the
people, ' Ye shall not tempt the Lord your
God, as ye tempted him in Massah,' Deut.vi.
16.
Ver. 9. — Tempted me,] Hereupon the
apostle saith, ' they tempted Christ,' 1 Cor.
X. 9. My work,] That is, zuorks, Heb. iii.
9, both in miraculous mercies giving them
bread from heaven, and waters out of the
rock, &c., Ps. Ixxviii. 15 ; xxiii. &c., and
in punishments for their rebellions, Ps.
Ixxviii. 31, 33, &c.; Heb. iii. 17. For
works sometimes signifieth reward, Ps. cix.
20; Job vii. 2; Lev. xix. 13.
Ver. 11, — If they shall enter,] That
is, they shall not enter, Heb. iii. 11, 18, a
part of the oath is not uttered; see Ps. Ixxxix.
36. This oath was made at Kadesh, where
the people through unbelief refused to enter
the promised land, Num. xiv. 21, 22, 23,30,
32; Heb. iii. 17, 19. My rest,] The land
of Canaan, Deut. xii. 9 ; 1 Chron. xxiii. 25,
a figure of a better rest which we that have
believed the word do enter into, Heb. iv. 3 ;
for if that land (wherein now they were) had
been their rest, David would not have spoken
of another. ' There remaineth therefore a
rest for the people of God ;' let us study to
enter into it,' Heb. iv. 8, 9, 11.
PSALM XCVL
An exhortation to praise God for his greatness. 5. The vanity of
idols. 8. God only is to be served. 9. His re'ign and judgment is to he
showed to the Gentiles.
^ SiNG ye to Jehovah a new song, sing ye to Jehovah all the
earth, ^ Sing ye to Jehovah, bless ye his name, preach the good
Ver.I. — Anew song,&c.] SeePs
3. This Psalm is a part of that song
xxxiii.
where-
with God was celebrated when the ark of his
covenant was brought with joy into David's
PSALM XCVI.
607
tidings of his salvation from day to day. ^ Tell among the nations
his glory, among all people his marvellous works. * For great is
Jehovah, and praised vehemently, fearful he is above all gods.
* For all the gods of the people are vain idols, but Jehovah made
the heavens. ® Glorious majesty and comely lionour are before
liim, strength and beauteous glory in his sanctuary. ' Give to
Jeliovah, ye kindreds of the people, give to Jehovah glory and
strength. " Give to Jehovah the glory of his name ; take up an
oblation, and come into his courts. ^ Bow down yourselves to
Jehovah in the comely honour of the sanctuary, tremble ye at liis
feet all the eartli. " Say ye among the nations, Jehovali reigneth,
the world also shall be stablished, it shall not be moved, he will
judge the people with righteousnesses. " Let the heavens rejoice,
and the earth be glad : roar let the sea, and the plenty thereof.
^^ Let the fields show gladness, and all that therein is : tlien let all
the trees of the wood shout joyfully. '^ Before Jehovah, for he
Cometh, or he cometh to judge the earth : lie will judge the world
with justice, and the people with his faithfulness.
city from Obed-edom's house, 1 Chron. xvi.
23, &c. And it containeth a prophecy of
Christ's kingdom, and of the calling of the
Gentiles from idols to serve and praise the
living God.
Ver. 2. — Preach the good tidings,] Or,
evayigelize • see Ps. xl. 10.
Veb. 4. — Praised,] And praiseworthy ;
see Ps. xviii. 4.
Ver. 5. — Vain idols,] Or, things of
nought, as the apostle openeth this word, say-
ing, ' we know that an idol is nothing in the
world,' 1 Cor. viii. 4. Elim and Elohim,
in Heb. are Gods. Of strength,] Elilim,
idols ; as being Al-Etim not gods, without
strength. So elsewhere they are plainly
called Lo-Elohim, no gods, 2 Chron. xiii. 9,
U7iable to do good or evil, and unprofitable,
Jer. X. 5 ; Is. xliv. 9, 10. And as the
name of God is joined with things to show
their excellency, Ps. xxxvi. 7; so is this con-
trariwise, to show their vanity ; as of ' phy-
sicians,' Job xiii. 4; of 'shepherds,' Zach.
xi. 17 ; of false doctrine,' Jer. xiv. 14. The
Or. here turneth it daimonia, devils, by
which name idols are railed, I Cor. x. 19,20;
Rev. ix. 20; 2 Chron. xi. 15.
Ver. 6. — Beauteous glory.] For this in
1 Chro. xvi. 27 is written Joyfulness.
Ver. 7.— Give, &c.,] Compare Ps. xxix.
1, 2. The Chald. expoundeth it. " Bring a
new song to God."
Ver. S. — To his courts,] To his face, or
presence, as 1 Chron. xvi. 29.
Ver. 9. — Of the sanctuary,] Or, of
sanctity; see Ps. xxix. 2. Tremble,] Or,
be pained, as in travail of child-birth.
Ver. 10. — With righteousnesses,] That
is, most righteously.
Ver. 11. — Let rejoice,] Or, shall
rejoice ; and so the rest. So Ps. xcviii. 7, S,
9. The Chald. paraphraseth, " Let the
hosts of heaven rejoice, and the just of the
earth be glad."
Ver. 13. — With justice,] Ot, in justice,
that is, justly : so Rev. xix. 11 ; Acts xvii.
31 ; Ps. xcix.
608
PSALMS.
PSALM XCVIL
The %
judgments
ness.
of God's kingdom. 7. The Church rejoiceth at Gods
idolaters. 10. An exhortation to godliness and glad-
' Jehovah reigneth, let the earth be glad, let the many isles
rejoice. ^ Cloud and gloomy darkness are round about him, justice
and judgment are the stable-place of his throne. ^ Fire goeth
before him, and flameth round about his distressers. ^ His light-
nings illuminate the world, the earth seeth and trembleth. * The
mountains like wax melt at the presence of Jehovah, at the pre-
sence of the Lord of all the earth. ^ The heavens declare his jus-
tice, and all people see his glory. ^ Abashed be all tliey that serve
a graven thing, that gloriously boast themselves in vain idols ; bow
down yourselves to him all ye gods. ^ Zion heareth and rejoiceth, •
and glad are the daughters of Judah, because of thy judgments,
Jehovah. " For thou Jehovah art higli above all the earth, vehe-
mently art thou exalted above all gods. '° Ye lovers of Jeho-
vah, hate evil ; he keepeth the souls of liis gracious saints, he
will deliver them from the hand of the wicked. " Light is
Ver. 1. — Jehovah,] That is, Christ,
called 'Jehovah our justice,' Jer. xxiii, 6, 6.
Of him and his reign is this Psalm, as verse 7
manifesteth. The many isles,] That is,
nations or Gentiles A\ye\\\ng in the isles; as,
' the isles shall wait for his law,' Is. xlii. 4,
which is expounded thus, 'the Gentiles shall
trust in his name,' Mat. xii. 21 : so Is.
Ix. 9.
Ver. 2. — Gloomy darkness,] See Ps.
xviii. 10. Tliis iioteth the terror of his doc-
trine and administration, Mai. iii. 2 ; Mat.
iii. 12; as at the law giving, Deut. iv.
II. The Chald. saith, "A cloud of
glory and gloomy darkness." Stable-
place,] Establishment, or base ; see Ps.
Ixxxix. 15.
Ver, 3. — Fire,] Severe judgments for
Christ's enemies, as Is. xlii. 25 ; Ixvi. 15,
16 ; Ps. 1. 3.
Ver. 4, — Illuminate,] Or, have illum,-
ined; as at the giving of the law there were
'thunders, lightnings, voices, earthquakes,'
Sec, Ex. xix., so the like proceed from
the throne of Christ, Rev. iv. 5. Trem-
bleth,] Or, is pained ; see Ps. Ixxvii.
17.
Ver. 5. — At the presence,] Or, from
the face.
Ver. 6. — The heavens,] Heavenly crea-
tures, as thunder, lightning, tempest, &c.,
or " the angels," as the Chald. interpreteth.
See Ps. 1. 6.
Ver. 7. — Vain idols.] See Ps. xcvi. 5.
All ye gods,] That i^, as the Gr. saith,
" all ye his angels ;" see Ps. viii. 6. Unto
this the apostle seemeth to have reference,
saying, ' When he bringeth in his first begot-
ten into the world, he saith. And let all the
angels of God worship him,' Heb. i. 6. Al-
though the very words of the apostle are
found in the version of Deut. xxxii. 43, but
the Heb. there hath none such. See the
fulfilling of this, Luke ii. 13, 14 ; Mark i.
13 ; Rev. v. 11, 12,
Ver, 8. — Daughters,] That is cities of
Judah, the Christian churches ; see Ps.
xlviii. 12,
Ver. 11. — Light is sown,] That is, com-
fort and joy is reserved after trouble, as Esth
viii. 16, but hidden for the present, as seed
in the ground ; for ' we are dead, and our
lives are hid with Christ in God,' Col. iii.
PSALM X evil I. 609
sown for tlie just, and joy for the right of licart. ''^ Rejoice,
ye just, in Jehovali, and confess to the remembrance of his holi-
ness.
3,4, and 'it doth not yet appear what we Ver. 12. — Confess to,] Tl.at is, cole-
shall be,' 1 John iii. 2. bratc it. See Ps. xxx. 5.
PSALM XCVIIL
The psalmist exliorteth the Jews, 4 The Gentiles, 7 and all creatures
to praise God for his salvation by Christ.
A Psalm.
^ Sing ye to Jehovah a new song, for lie hath done marvellous
things : his right hand hath saved him, and tlie arm of his lioliness.
^Jehovah hath made known his salvation, to tlie cities of the
nations lie hath revealed his justice. ^ He hath remembered his
mercy, and his faithfulness to the house of Israel ; all the ends of the
earth have seen the salvation of our God. * Shout triumphantly
to Jehovah, all tlie earth shout cheerfully, and shout joyfully, and
sing psalms. ' Sing psalms to Jehovah with harp, witli harp and
voice of a psalm. ^ With trumpets, and voice of the cornet, shout
triumphantly before the King Jehovah. ' Let the sea roar, and
the plenty thereof, tlie world, and they that sit therein. ^ Let the
rivers clap the hands together, let the mountains shout joyfully,
* Before Jehovah, for he is come to judge the earth ; he will judge
the world in justice, and the people in righteousness.
Ver. 1 — A new song,] See Ps. xxxiii. Ver. 6. — Voice of the cornet,] Or,
3. Saved HIM,'] Or, got hifn salvation, znd sound of the tntmpet : for here are two
victory over all his enemies : see Is. lis. 16; several words for trumpets, some of which
Ixiii. 6. were made of metal, as silver, &c., Num. x.
Ver. 2. — His salvation,] The redetnp- 2; some of horns, Jos. vi. 4 : and thes^were
Hon by Clirist, %s Luke ii. 30, 31, 32, so used both in wars and in the worship of God ;
' iiis justice is that which is by faith in see Ps. Ixxxi.
Christ,' Rom. x. 3, 4, 6, 10. Ver. 8. — Clap the hands,] Or, clap
Ver. 3. — Remembered,] And conse- palms, a sign of joy j as Is. iv. 12 ; Ps.
({M^nWy performed his mercy , &c. ; so Luke xlvii. 2.
i. 54, 55, 72 — 74. All the ends,] That Ver. 9.— In justice,] That is, justly;
is, the dwellers in the ends of the earth; so Ps. xcvi. 13. In righteousness,] That
so Is. iii. 10. is, most righteously ; so Ps. ix. 9.
Vol. II
610
PSALMS.
PSALM XCIX.
The prophet setting forth the kingdom of God in Zion, 5 Exhorteth
all by the example of forefathers, to worship God at his holy moun-
tain.
'Jehovah reigneth, the people are stirred: he sitteth on the
cherubim, the earth is moved. ^ Jeliovah is great in Zion, and
high he is above all the people. ^ Let them confess tliy name,
great and fearful, holy it is. * And the strengtli of the Kingloveth
judgment : tliou liast established righteousness, tliou hast done in
Jacob judgment and justice. ^ Exalt ye Jehovali our (Tod, and bow
down yourselves at the footstool of his feet, holy he is. ® Moses
and Aaron, witli his priests, and Samuel, witli tliem tliat call on
Ids name : they called upon Jehovah, and he answered them. ^ In
tlie pillar of a cloud he spake unto themj they kept Jiis testimonies
and the decree lie gave them. * Jeliovali our God, thou answeredst
them, a God forgiving thou wast unto them, and taking vengeance
on tlieir practices. ^ Exalt ye Jeliovah our God, and bow down'
yourselves at the mountain of his holiness, for Jehovah our God
is holy.
Ver. 1. — Are stirred,] Or, though they
be stirred, to wit, with, anger, as the Gr.
traiislateth, ' be angry.' See Ps. iv. 5. This
is opened in Rev. xi. 17, 18, ' Thou (Lord)
reigiiest, and the nations are angry.' Thus
the wicked are affected, but the godly do
rejoice, Ps. xcvii. i. He sitteth,] Or, even
he that sitteth on the cheruUm, reigneth ;
see Ps. Ixxx. 2. Is moved,] With indigna-
tion, stirred up to resist, as Ads xvii. 13.
Ver. 4 The strength,] This is joined
with God's wrath, Ezr. viii. 22, and here
seemeth to have like meaning, that God is
strong to punish in judgment the rebellious,
and defend his people.
Ver. 5. — At the footstool,] Or, toward
it, meaning the sanctuary and ark there, Is.
Ixvi. 13; 1 Chron. xxviii. 2 ; Lam. ii. 1 ; Ps.
cxxxii. 7 ; Ez. xliii. 7. He is,] As is
expressed, ver. 8, or it (the temple) is
holy.
Ver. 6 With his priests,] Or, among
his principal officers ; see the like phrase in
Ps. liv. G. The Heb. Cohen, which we call
a priest or sacrificer, is the name of the
king's chief officer, as in 2 Sam. viii. 18.
David's sons were Cohens, {chief rulers,
aularchai, as the Gr. termeth them), which
is expounded in 1 Chron. xviii. 17, to be
' the first (or chief) at the king's hand.' It
liath the name of ' ministration,' Is. Ixi. 6,
10, and was a title specially given to Aaron
and his sons, that ministered unto God in
the sanctuary, Ex. xxviii. 3,4,41. C.-^lleu,]
Or, were callitiy, that is, prayed for the
people, as Ex. xxxii. 11, etc.; Num. xii.
17, 19; xvi. 22, 46 ; I Sam. vii. 9; xii.
19, 23. Hereupon Moses and Samuel were
noted for chief intercessors with God, Jer.
XV. 1. So the Chald. here expounds it, " His
priests which gave their lives for the Lord's
people ; and Samuel prayed to the Lord for
them, as the fathers of old, which prayed in
his name.
Ver. 7. — Of a cloud,] As Ex. xxxiii. 9;
Num. xvi. 42, and this noteth God's favour,
but with some obscurity ; and so is inferior
to the mediation of Christ, who hath without
clouds or shadows obtained eternal redemp-
tion for us, that we may go boldly to the
throne of grace, for to receive mercy and
find grace to help in time of need, Heb. iv.
14, 16; vii. 25 ; ix. 11, 12.
Ver. 8. — A god forgiving,] yl mighty
God that pardonest or tookest away, to wit,
the punishment of their sin ; see Ps. xxv. IS.
And t.^king,] Or, though thou tookest ven-
geance. On their i>r.^ctices,] Theirs, that
is, the people's, for whom Moses prayed, as
Num. xiv. 20, 21, 23 ; Ex. xxxii. 14, 34,
35 ; or theirs, that is, Moses and Aaron's
sins, which God punished, and would not be
intreated, as Num. xx. 12 ; Deut. iii. 23
—26.
PSALMS C, Cr. 611
PSALM C.
An exiwrtation to praise God cheerfully for his grace, goodness, and
fidelity.
' A Psalm for confession.
Shout ye triumphantly to Jeliovali, all the earth. ^ Serve ye
Jehovah with gladness, come before him with singing joy. ^ Know
ye tliat Jehovah he is God, he made us, and not we, his people, and
sheep of his pasture. I Enter ye his gates with confession, his
courts with praise ; confess ye to him, bless ye his name. ^ For
Jehovah is good, his mercy is for ever, and his faith unto genera-
tion and generation.
Ver. 1 — For confession,] For the ii. 10. And not we,] Or, and his tve are,
public praise of God, with thanks for his as the Heb. in the margin reideth it. Both
mercies. All the earth,] That is, as senses are good, and the Chald. keepetli this
the Chald. translateth '-all inhabitants of the latter, his we are. Sheep,] Or, Flock,
earth." which he feedeth. See Ezek. xxxiv. 30, 31 ;
Ver. 2 — Singing,] Or, shrilling, shout- Ps. xcv. 7.
ing mirth. Ver. 4. — Confession,] The sacrifice of
Ver. 3. — Made ns,] This word is used thanks was thus named ; 2 Chron. xxix. 31 ;
both for our first creation in nature,Gen. i.26, Jer. xvii. 26.
and for the making of us high and excellent Ver. 5. — Faith,] Or, Faithfulness; truth
with graces and blessings, as 1 Sam. xii. 6; in performing his promises.
Deut. xxxii. 6 ; Is. xlii. 7; xxix. 23 ; Eph.
PSALM CL
David maJceth a profession of godliness touching his own person, his
house, and the city of God, in cherishing the good, and suppressing
the wicked.
A Psalm of David.
^ Mercy and judgment I will sing to thee, Jehovah, will I sing
psalms. * I will do wisely in the perfect way, wlieii wilt thou come
unto me ? I will walk in the perfection of mine heart, in tlie midst
Ver. 1.— Mercy and judgment,] This Ver. 2. — Do wisely,] Behave myself
may be understood to refer to David's own prudently, as David is said to do, 1 Sam.
administration; howbeit the Chald. un- xviii.l4. When wilt thou cohie,] Namely,
derstandeth it of God's, saying, " If thou when wilt thou come to assist me in the per-
dealest mercifully with me, if thou dost formance hereof ; or, tvhen thou shalt come,
judgment with me, for all, I will sing namely, to call me unto an account of my
praise." life, &c.
612 PSALMS.
of mine house. ' I will not set before mine eyes any word of Belial:
I hate the doing of them that turn aside, it shall not cleave unto
me. *A froward heart shall depart from me, I will know none evil.
' He that in secret hurteth with tongue liis fellow friend, him will
I suppress : the hauglity of eyes, and large of heart, him I cannot
suffer. ^ Mine eyes shall be on the faithful of the land, for to sit
with me ; he tliat walketh in the perfect way, he shall minister to
me. ' He shall not sit within my house tliat doth deceit, he
that speaketh lies shall not be established , before mine eyes.
^ In the mornings I will suppress all the wicked of the land,
for to cut off from the city of Jehovah all the workers of ini-
quity.
Ver. 3. — Of BELIAL,] That is, mischiev- receiver of his tale whom he corrupteth.
ous (or wicked) word or thing. See Ps. Hereupon is that saying of Ben Syrach, ' A
xli. 9. third tongue hath disquieted many,' Ecchs.
Ver. 4. — Know,] Or, acknowledge, that xxviii. 15, and 'a third tongue hath cast out
is, regard or approve. So Ps. i. 6. virtuous women,' Eccl. xxviii. 15, meaning
Ver. 5. — Hdrteth with tongue,] That the backbiter or tale-bearer. See the Annot.
traduceth, or (as the Heb. phrase is) be- on Lev. xix. 16. Large,] Ov, wide, hro&A
tongueth. Hereupon a man of tongue, is for a of heart, meaning proud, as Prov. xxi. 4. So
prattler or calumniator, Ps. cxl. 12. The large of soul, Prov xxviii. 25, is proud in'
Chald. paraphiaseth, " He that speaketh with mind. I cannot,] Here the word hear or
a third (or threefold) tongue against his neigh- sw^r, is to be understood, as is expressed,
hour ;" meaning a backbiter or calumniator, Prov. xxx. 21 ; so John xxxi. 23 ; and in
which is said of the Heb. doctors to have a Gr. 1 Cor. iii. 2.
threefold tongue, because he hurteth three VeR.8. — In THEMORNiNG,]That is,every
herewith ; both himself by his sin, and his morning, or early in the morning. See Ps.
neighbour whom he backbiteth, and the Ixxiii. 14.
PSALM CIL
The prophet in his prayer complaineth of his miseries. 1 3. He tdketh
comfort in the eternity and mercy of God, 19. The record hereof is for
posterity. 24. He sustaineth his iveaTiness by the unchangeableness of
Christ.
^ A prayer for the poor afflicted, when he shall be overwhelmed,
and shall pour forth his meditation before Jehovah.
* Jehovah, hear my prayer, and let my cry come unto thee.
' Hide not thy face from me in the day of distress upon me, incline
thine ear unto me ; in the day I call, make haste, answer me,
* For my days are consumed as smoke, and my bones are burnt as
Ver. 1. — For the poor,] Agi-eeing in Ver. 4. — As&N0K-E,']Or, ivith the smoke,
his estate; or, o//A(?/>oor. Overwhelmed,] vanishing in the air; so Ps. xxxvii. 20. The
With fears, cares, sorrows, &c. See Ps- Heb. beth, with, and caph, as, are one like
Ixi. 3. another, and sometimes put one for another.
PSALM CIT.
613
an hearth. ^ Mine heart is smitten as grass and withered, tliat I for-
get to eat my bread. s For the voice of my groaning, my bone
cleaveth to my flesli. ^ I am like a pelican of the wilderness ; I
am as an ov/1 of the deserts. * I watch and am as a sparrow, soli-
tary upon tlie house roof. ^ All the days muie enemies do reproach
me ; tliey tliat rage against me, have sworn against me. '" For I
eat ashes as bread, and mingle my drink with weeping. " Because
of thine angry threat, and tiiy fervent wrath, for thou hast heaved
me up, and cast me down. '" My days are as a sliadow declined,
and I am withered as grass. '^ And thou Jeliovah sittest for ever,
and thy memorial to generation and generation. '* Tliou wilt arise,
wilt have tender mercy upon Sion, for the time to be gracious unto
it, for the appointed time is come. '^ For thy servants delight in
the stones thereof, and do pity the dust thereof. " And the liea-
thens shall fear tlie name of Jehovali, and all the kings of the
earth thy glory. '^ When Jeliovali shall build up Sion, shall appear
in liis glory. "* Shall turn unto the prayer of tlie lowly, and not
despise their prayer. '^ Tliis shall be written for the generation
after, and the people created shall praise Jah. ^^ For he hath
as 2 Sam. v. 24, with 1 Chron. xiv. 15. An
HEARTH,] The place whereon fire bunieth.
Compare Job xxx. 30.
Ver. 5. — As GRASS,] Or, as the herbs,
smitten with hlastiiig, Amos iv. 9. To eat
wr BREAD,] The Cliald. applieth this to the
bread of the soul, " the law of God."
Ver. G. — To my flesh,] That is, my
skin, as Job xix. 20, so elsewhere skin is
\>\x\. ior flesh, Job xviii. 13 ; see also Lara,
iv. 8.
Ver. 7. — A pelican,] A bird living in
wild and desolate places, Zeph. ii. 14 ; Is.
xxxiv. 11. It seemeth to have the name in
Heb. of " votniting," and to be that fowl
which we call the shovelard, which svvallow-
eth shell-fishes, and after vomiteth them to
get the fish. It was a bird unclean by the
law, Lev. xi. 13. Some think it to be
the bittern, which maketh a loud and doleful
noise. Compare Job xxx. 29.
Ver. 9. — Rage against me,] Or, vaunt
against ; or, "would make a fuol of me."
The Gr. saith, "that praise me," meaning
feignedly. The word sigiiifieth, ' to lift up
with praise and glory ;' and also insloriously
to vaunt, rage, or be mad. See Ps. v. C ;
Ixxv. 5. The word ' against ' is iiere to be
understood, as in Prov. viii. 35, 'he that
sinneth against me.' An example of such rag-
ing madness, see against Christ, Luke vi. II.
Veil 12. — Declined,] Or, stretched out,
as the shadow of the sun, when it is near
down, which, though it seems longer, yet
soon passeth away. So Ps. cix. 23 ; cxliv. 4.
Ver. 13. — Sittest,] That is, continuest,
as the Gr. explaineth it, for sitting and
standing (as after in ver. 27) are often used
for ' sure and settled abiding.' The Chald.
addeth, " sittest for ever in heaven." Thy
Memorial,] Or, remembrance of thee ; so
Ps. cxxxv. 13 ; Ex. iii. 15.
Ver. 14. — The appointed time,] Pro-
mised for restoration of the Church, as Dan.
ix. 2, 24, 25, &c.; Jer. xxix. 10.
Ver. 15. — Delight,] Or, do favour the
stones, though ruinous, as Neh. ii. 13, &c.;
iv. 2 ; Zach. i. 12.
Ver. 18. — The lowlv,] So the Gr. here
turnetli it, which elsewhere we call ' heath,'
that groweth in the wilderness, Jer. xvii. G;
xlviii. 6. By the name in Heb. it seemeth
to be some " naked shrub," and so a fit
resemblance of God's afflicted people, made
low, naked, and desolate by their enemies.
Or we may turn it, ' the broken down,' or
' ruined,' from Jer. Ii. 58.
Ver. 19. — This shall be,] Or, Let this
be ivrittcn, to wit, for remembrance to ages
after, as Ex. xvii. 14 ; Deut. xxxi. 19, 21.
This showeth these to be prophecies for our
times. Created,] Tliat is, restored and
made anew, as Ps. civ. 30 ; Is. Ixv. 18 ;
' created in Christ Jesus unto good works,'
Eph. ii. 10. So, ' a people born,' Ps. xxii.
32.
Ver. 20. — The height of his holiness,]
That is, his holy high place, or his high
sanctuary, meaning 'heaven.' This is
taken from Deut. xxvi. 15.
614 PSALMS.
looked down from the height of liis holiness, Jehovah tiom me
lieavens did behold tlie earth, '■*' To hear the groaning of tlie pri-
soner, to loose the sons of death. ^^ To tell in Sion tlie name of
Jeliovah, and his praise in Jerusalem. ^^ WJien tlie people shall be
gatliered together, and tlie kingdoms to serve Jehovah. ^^ He hath
afflicted my strength in the way, he hath shortened my days. ^ I
said, O my God, take me not away in tlie midst of my days, tliy
years are through generation of generations. ^^ Kiox^-time thou
liast fomided the earth, and the heavens are the work of thine liands.
^^ They shall perish, but thou slialt stand ; and they all shall wax
old as a garment, as a vesture shalt thou change them, and they
shall be changed. ^* But thou art tJie same, and thy years shall
not be ended. ^^ The sons of thy servants shall dwell, and their
seed shall be established before thee.
Ver. 21. — Groaning,] Or, mournfully Ver.27. — Shalt stand,] That is, e?u/«re,
cry I so Ps. Ixxix. 11. Sons of death,] or continue, as the Gr. expresseth it, Heb.
Appointed to die, as Ps. Ixxix. 11. i. 11. Change them,] By folding them up,
Ver. 24 — In the way,] hi the course as the Gr. explaineth, Heb. i. 12, for the
of my life. SeePs. ii. 12. ' He respecteth heavens, when they are changed, 'shall be
tlie affliction of Israel, 'in the waythatGod led folded like a book,' Is. xxxiv. 4.
them through the wilderness, Deut.viii. 2, 3. Ver. 2S. — Art the same,] Or, art he,
Ver. 25. — Take me not away,] Or, that is, unchangeable, Mai. iii. 6 ; James
make me not ascend. See John xii. 32. i. 17.
The Chald. addeth, " Take me not away out Ver. 29. — Shall dwell,] To wit, in
of this world, bring me unto the world that Zion, ver. 14, 22, as is also expressed, Ps.
is to come." Ixix. 36, 37. Before thee,] That is, so
Ver. 26. — Afore time,] That is, at the long as thou dost dure, meaning " for ever,"
beginning, Heb. i. 10, where these things as the Gr. well explaineth it. So, ' before
spoken to God are applied to Christ, to prove the moon and sun,' Ps. Ixxii. 5, 17, is so
his Godhead. long as the moon and sun endure.
PSALM CIIL
David stirreth tip Ms soul to bless God for Ms mercies. 6. He remem-
Tjcreth God's former actions to his people. 8. His pity, 9 patience, 10
clemencij, 15 man's frailty, 17 God^s constancy in his graces, for which
all are to bless him.
^ A Psalm of David.
My soul, bless thou Jehovah, and all my inward parts the name
of his holiness. " My soul, bless thou Jehovah, and forget not all
his rewards. ^ That mercifully pardoneth all thine iniquities, that
Ver. 2. — All his rewards,] That is, and punishments in soul or body, (and spi-
any of his benefits. All is often used for ritually sitis) are meant by the word <■ sick-
atiy, Ps. cxlvii. 20 : 1 Kings x. 20 ; and nesses,' Ex. xv. 26 ; Deut. xxviii. 59, 61 ;
' rewards for benefits.' See Ps. xiii. 6. Is. xxxiii. 24. See also Psalm xli. 5 j
Ver.o. — Sicknesses,] All diseases, griefs, cxlvii. 3.
PSx\LM CIII.
G15
liealeth all thy sicknesses. * Tliat redeemeth thy life from the pit
of corruption, that crovvneth thee with mercies and tender pities.
* That satiateth thy month with good things, thy youth is renewed
as an eagle's. « Jehovah doth justices and judgment to all oppressed.
' He made known his ways to Moses, his actions to the sons of
Israel. "Jehovah ^■5 pitiful and gracious, long suffering, and full
of mercy. ^ He will not contend to continually, neither keep (Jiis
aiigef) for ever. " He hath not done to us according to our sins,
nor rewarded us according to our iniquities. " But as is the height
of the heavens above the earth, so strong is his mercy over them
that fear him. '^ As far remote as the east is from the west, so far
hath he removed our trespasses from us. " As a father hath pity
on his sons, Jeliovah hath pity on them that fear him. " For he
knoweth our forming, remembering that we are dust, ^^ Sorry-man,
his days are as grass, as a flower of the field so flourisheth he.
"^ For a wind passeth over it, and it is not, and tlie place thereof
shall not know it any more. " But the mercy of Jehovah endureth
from eternity, and unto eternity, upon them that fear him, and his
justice to the children's children. "^ To them that keep his cove-
nant, and that remember liis precepts for to do them. " Jehovah
Ver. 4. — Pit of corruption.] Death and
the grave. The Chald. saith, 'from geheiina
(or hell),* whither men hasten by their sins,
till God by chastisement bringeth them to
repentance, and then spareth them. See
this at large handled, Job xxxiii. 19, 23, 24,
27, 28, SO.
Ver. 5. — Good things,] Heb. the good
tilings. See the Notes on Ps. Ixv. 5. Is
RENEWED,] Or, thou renewest thyself as an
eagle, as ' thy youth ;' thy flesh being ' fresher
than in childhood;' thou returning 'to the
days of thy youth,' as is said, Job xxxiii. 25.
Tills change is 'by the renewing of the mind,'
Rom. xii. 2, wrought by the Holy Spirit,
Titus iii. 5. The Chald. applieth it to
" renewing in the world to come." As an
e.igle's,] Which casteth her feathers yearly,
and new grow up, whereby she seemetli fresh
and young, fleeth high, and liveth long.
Compare Is. xl. 31.
Ver. 6. — Justices,] That is, all manner
of justice, and that which is chiefest. Things
are often spoken of plurally for their excel-
lency. So ' ivisdoms,' Prov. ix. 1.
Ver. 7 — His ways,] Wherein men ought
to walk, as Ex. xviii. 20 ; Ps. xxv. 4, 5 ;
or, wherein himself walketh, his administra-
tion, his works, as Ps. Ixxvii. 20 ; Job xl.
14. This latter seemeth most meant here
by comparing it with Ex. xxxiii. 13; xxxiv.
6, 7.
Ver. 8. — Long-suffering,] Or, slow to
anger. See Ps. Ixxxvi. 15.
Ver. 9. — Contend,] Or, chide. Com-
pare Is. Ivii. 16. Keep,] Understand liis
anger, as both Gr. and Chald. do explain it;
sometimes the Heb. itself manifesteth the
defect, as 'he set,' 1 Chron, xviii. C ; that
is, 'he set garrisons,* 2 Sam. viii. 6. This
phrase is taken from the law. Lev. xix. IS.
So Jer. iii. 5; Nah. i. 2; see also Ps. cix.21.
Ver. 13. — Jehovah hath pity,] The
Chald. expounds it, "The word of the Lord
hath pity." So in ver. 19, for « Jehovah is
the word of the Lord.'
Ver. 14. — Our forming,] That is, our
formed nature and condition, our matter and
form, the original word properly is ' a formed
vessel ' of earth, applied to our frail estate,
Rom. ix. 20, 21. Sometimes this is spoken
of our ' fictions and sinful imaginations, Gen.
vi. 5 ; Dent. xxxi. 21 ; and so the Chald.
interpreteth it here," Our evil concupiscence
which carrieth us into error."
Ver. 15-— As the grass, &c.] That is,
few and transitory, though making a fair
show. Compare Ps. xc. 5, 6 ; Job xiv. 1,
2: James i. 10, 11; 1 Pet. i. 24.
Ver. 16. — Not know it,] Or, knoiv hint,
that is, he shall have no more place here; so
Job vii. 10.
Ver. 18. — To do them,] This noteth the
outward practice and operation of the law,
whereas ' keeping ' or ' observing ' is with
the heart and spirit of man, Prov. iii. 1,3 ;
iv, 4, 21 ; Ps. Ixxviii. S.
Ver. 19.— Prepared his, throne,] Oi,
616
PSALMS.
hath firmly prepared his throne in the heavens, and his kingdom
ruleth over all. ^^ Bless Jehovah, ye his angels ; mighty of
strength doing his word, hearkening to the voice of his word.
^' Bless Jehovah, all ye his hosts, his ministers, doing his pleasure.
"^ Bless Jeliovah, all ye his works, in all places of his domination,
my soul, bless thou Jeliovah.
established it, a sign of dominion and govern-
inent to be administered in heaven, whereby
' the Church ' is figured, Rev. iv. 1, 2. See
also Ps. ix. 5, 8, 9; xi. 4.
Ver. 20. — Hearkening,] Or, to hear-
ken, to obey, arid tliis noteth a willing and
ready mind in the angels ; and our Lord
teacheth us to pray for the like, Matt. vi. 10.
The Heb. phrase 'to obey,' may be Englished
'obeying,' as the like in Ps. civ. 15, 21 ;
cv. 11. See also Ps. xlix. 15 ; Ixv. 11.
Ver. 21. — His hosts,] Or, armies, the
thrones, principalities, poivers, &C. that are
iti the heavenly places, Eph. iii. 10 ; Col. i.
16 ; for they are ' his hosts,' 1 Kings xxii.
19 ; Gen. xxxii. 2 ; and generally all crea-
tures are 'his hosts.' See Ps. xxiv. 10.
Ministers,] Theangels which minister unto
him, Ps. civ. 4 ; Dan. vii. 10. The same
title is given also to men, as will be seen in
Is. Ld. 6.
PSALMCIV.
A meditation upon God's powerful morhs, and wonderful providence,
in creating and governing the world and creatures therein. 31. God's
glory is eternal. 33. The prophet voweth p)erpetically to praise him.
^ My soul, bless thou Jehovah; Jehovah, my God, thou art
vehemently great : thou arrayest thyself with majesty and comely
honour. '^ Decking himself yvith. light as with a garment, stretching
out the heavens as a curtain. ^ Planchering his lofts in the waters,
making the clouds his chariot, walking upon the wings of the wind.
* Making his angels spirits, his ministers a flaming fire. He hath
Ver. 1. — And comely honour,] That
IS, showest thyself by all thy works to be
God over all, to whom glory and honour is
due. Therefore God challengeth Job, (and
so ail men) to do thus if they can, and they
shall be celebrated of him, Job xl. 4, 5 — 9.
Of these words, see Ps. viii. 2 — 6.
Ver. 2. — Decking,] Or, clothing, or he
clotheth, to wit, 'himself with light, dwell-
ing in the light that none can attain unto,' 1
Tim. vi. 16, and at first commanding ' the
light to shine out of darkness,' wherewith he
decked the world. Gen. i. 3 ; 2 Cor. iv. G.
As A CURTAIN',] That is, as a canopy, or
tent. Song i. 6 ; Jer. xlix. 29 ; when he
spread out the firmament by himself alone,
Gen. i. 6; Is. xliv. 24; li. 13 ; Job xxxvii.
18.
Veb. 3. — Planchering,] He plucketh or
plancherefh his lots, for upper chambers)
that is, the clouds aloft or upper regions of
the air, as after in ver. 13. In the waters,]
Among them, or with waters, which are
above in the firmament. Gen. i. 7, where
'God bindeth the waters in the clouds, and
the cloud is not broken under them,' Job
xxvi. S. Making,] Or, putting, that is,
disposing them his chariot to sit and ride
on, as Is. xix. 1 Rev, xiv. 14. Compare
Ps. xviii. 11.
Ver. 4. — Spirits,] That is, spiritual sub-
stances, so differing from Christ, who is no
made or created spirit, but the maker of all
things, Ps. cii. 26, and from men made of
flesh and blood, Luke xxiv. 39. The origi-
nal word also signifieth winds, and angels by
interpretation are messengers : whereupon
some translate, " he maketh the winds his
messengers ;" but the Holy Spirit in Heb. i.
7, showeth this to be spoken of angels pre
PSALM CI V.
017
founded the earth npon her bases, it shall not be moved for ever
and aye. ^ Thou coveredst it with the deep as with a raiment, the
waters stood above the mountains. ' At thy rebuke they fled, at
the voice of thy tlmnder they hasted away. ® The mountains tiiey
went up, tlie valleys they went down to the place whicli thou
foundest for tliem. ^ Thou didst set a bound, they shall not pass,
they shall not return to cover the earth. '" Tliat sendeth well-
springs in the valleys, they walk between the mountains. '' Tliey
give drink to all the wild beasts of tlie field, the wild asses break
their thirst. '" By them the fowl of tlie heaven dwelleth, from
between the branches they give the voice. '^ Tliat watcreth tlie
mountains from his lofts, the earth is filled witli the fruit of thy
works. " That maketh grass to grow for the cattle, and the herb
for the use of man, bringing forth bread out of tlie earth. '^ And
wine that rejoiccth the heart of sorry man, making the face cheer-
fnl with oil ; and bread that upholdeth the heart of sorry man.
^*^ Filled are the trees of Jehovah, the cedars of Lebanon whicli he
planted, '' That there the birds may make their nest ; the stork,
the fir-trees are her house. '* The hiuh mountains for the wild
perly, who are named also ' miiiisteiinn;
spirits,' Heb. i. 14, Flaming fire,]
Eliiictual ill tl.eir administration, the angels
therefore have appeared ' like horses and
chariots of fire,' 2 Kings vi. 17; ii. 11,
Ver. 5. — Bases,] Firm and established.
See Ps. xxiv, 2 ; Ixxviii. 69 ; Job xxxviii.
46.
Vkr. 6. — The deep,] Or, depth of waters,
which hid all the earth till God separated
them, Gen. i. 2, 9.
Ver. S. — They went up,] That is, the
mounts showed themselves on high, when
tlie waters of the deep were gathered into
the channels of the sea, Gen. i. 9 ; viii. 5,
&c. Or, they (that is, the waters) went up
the mount and down the dales, when they
were parted from the dry land, as if that
thing were affected by thunder, wind, and
tempest, called here God's ' rebuke driving
the waters,' ver. 7. See Ps, xviii 16.
Ver. 9. — A bound,] Or, limit, shutting
up the sea with doors and bars, saying,
' Hitherto shall thou come, but no further,
and here shall it stay thy proud waves,' as
Job xxxviii. S, 10, 11 ; so Ps. cxlviii. 6.
Ver. 10. — That sendeth,] Or, He
sendeth, so after. Well springs,] Or,
fountains, meaning rivers finwing from
such, as the next words show. Thev walk,]
That is, run. So Ps. cv. 41.
Ver, 11. — Break,] That is, Slahe, or
quench their thirst. So we may say, " to
break one's fast."
Ver. is.— Give the voice,] The Chald.
Vol. II.
addeth, " The voice of singing," that is,
sing loud and cheerfully. See Ps. Ixviii. 34.
Ver. 13. — His lofts,] Or, his high
chambers, the skies that give rain. The
fruit,] That is, the rain which God only
giveth, Jer, xiv, 22 ; x. 13 ; and conse-
quently the corn and herbs that grow after
rain. Compare Job xxxviii. 26 — 28 ;
Deut. xi. 14, 15.
Ver. 14. — Tms.vs^,'] Or, service. Bring-
ing,] Or, to bring, but this is referred still
to God ; so after, to make, that is, making
faces, &c. See Ps. ciii. 20. Bread,] That
is, bread corn. See Is. xxviii. 28 ; xxx.
23 ; Job xxviii. 5 ; Eccl. xi. 1.
Ver. 15. — Cheerful,] Or, merry; so
tbe Gr. turneth it, so also the Heb. signi-
fieth, as Est. viii. 15, or, to shine. With
OIL.] Wlierewith they used to anoint them,
Ps. xxiii. 5, or, more than oil, that is, wine
makes the face seem more cheerful than if it
were anointed. Upholdeth,] That is, com-
fortcth. So Gen. xviii. 5.
Ver. 16. — Trees of Jehovah,] That is
after expounded, ivhich he planted. So the
Chald. expoundeth, " Trees which the Lord
created."
Ver. 17. — The stork,] A bird somewhat
like a crane, named in Heb. chasidnh, of
mercy or kindness, wliich is said to be in
this fowl, that the young will nourish their
dams when they are old.
Ver. is. — Wild goats,] Or, roc*, named
of climbing rocks, for they haunt high hills
and rocks, where they are safe from dogs that
4T
618
PSALMS.
goats, the rocks a shelter for the conies. '^ He made the moon for
appointed times, tlie sun knoweth his going down. ^^ Thou puttest
darkness and it is night, in it do creep forth all wild beasts of the
wood. ^' The lurking lions roaring for the prey, and seeking their
meat of God. ^'' The sun riseth, they gather them away, and couch
down in their dens. ^^ Out goeth man unto liis work, and to his
labour till evening, ^* How many are thy works, Jehovah ! all of
them hast thou done in wisdom, the earth is full of thy riches.
^* Tliis sea great and wide of spaces, there are creeping things even
innumerable, small wild beasts with great. ^^ Tliere go the ships,
leviathan whom thou hast formed to play thereii
They all
look attentively unto thee, to give them their food in his time.
** Tliou givest it to them, tliey gather it, thou openest thine hand,
they are filled with good. ^^ Thou hidcst thy face, they are sud-
denly troubled ; thou gatherest their spirit, tliey breathe out the
ghost, and return unto their dust. ^" Thou sendest forth tliy Spirit,
they are created, and thou renewest the face of the earth. ^' The
glory of Jehovah be for ever, rejoice let Jehovah in his deeds.
^^ He looketli upon the eartli and it trembleth, lie toucheth the
mountains and they smoke. " I will sing to Jehovali in myself ;
I will sing psalms to my God while I am. ^* Sweet shall my medi-
tation be of liim ; I will rejoice in Jehovali. ^' Consumed be sin-
hunt them, 1 Sam. xxiv. 3 ■ Job xxxix. 4.
Conies,] Commended for wisdom, ' that
being a people not mighty, they make their
houses in the rock,' Piov. xxx, 24, 26.
Ver. 19. — Appointed times,] Seasons of
the year, as the Chald. paraphraseth, " For
times to be counted by it," or, " certain
times," ioY that tlie moon is not always
seen. Knoweth,] To wit, by God's com-
mandment the time and place to sit and
rise. See Job xxxviii. 12.
Ver. 21.' — For the prey,] Or, a^ «V. See
Is. xxxi. 4 ; Job iv. 11 ; xxxix. I, 2.
Ver. 23. — Labour,] Or, his tilth service,
husbandry, as Gen. ii. 5.
Ver. 24. — Riches,] Or, possessions.
Ver. 25.— Wide of spaces,] Or, of
hands, that is, broad and spacious, reaching
out his arms on every side, Job xi. 9. A
like phrase is of other spacious things. Gen.
xxxiv. 21 ; Neh. vii. 4; Is. xxxiii. 21.
Ver. 26. — Leviathan,] Or, the whale,
or the sea dragon. See Ps. Ixxiv. 14 ; Job
xl. 20, &c. To play,] Or, playing in it,
as ' Behemoth and the beasts are said to play
on the mountains,' Job xl. 15, which word
is also used for conflict or fight, 2 Sam. ii.
14.
Ver. 27. — Look attentively,] Or, ti;«2<
ivith hope, so Ps. cxlv. 15. In his time,]
That is, in due season. See Ps. 1. 3.
Ver. 28 — Openest, &c.] That it, givest
freely, as Deut. xv. 11.
Vek. 29. — Gatherest,] That is, takest
away. See Ps. xxx. 9. To their dust,]
Their earth whereof they were made, Gen.
1. 24 ; iii. 19 ; Ps. cxlvi. 4. This is taken
from Job xxxiv. 14, 15.
Ver. 30. — Renewest,] By causing new
creatures to come in place of the old, Eccl.
i. 4, and restoring the estate of things
decayed, Ezek. xxxvii.
Ver. 31. — Be,] Or, shall he Jor ever.
Rejoice,] In beholding the holy order and
obedience of his creatures, and not repent or
be sorry for the work of his hands, and destroy
them. Is. Ixv. 19 ; Gen. vi. 5, 6.
Ver. 32.— They smoke,] A sign of fear,
Ex. xix. 18. So Ps. cxliv. 5.
Ver. 33. — In mt life,] So long as I
live. So Ps. Ixiii. 5; cxlvi. 2.
Vep. 34.. — Sweet shall be,] That is,
delightful to vie, or, be it sweet, that is,
acceptable to God.
Ver. 35. — Consumed be sinners,] Or,
they shall be consumed ; by sinners meaning
men given to sin. See Ps. i. 1. Hallelu-
jah,] That is, praise ye Jah, an Heb.
phrase kept in the Gr., Rev. xix. 3, 6, and
in other languages set sometimes in the
beginning, someti mes in the end of psalms, but
first used in this place ; where consuming of
PSALM CV.
619
ners out of the earth, and wicked men he they no more ; my soul,
bless thou Jehovah, Hallelujah.
sinners is mentioned, as in the New Testa- destruction of Autidnist, the man of sin, is
meat, it is first usod in Rev.xix., where the foretold.
PSALM CV.
An exhortalion to praise God, and to i,eek out his worAs. 7. The
story of God's providence over Abraham ; l6. Over Joseph ; 23. Over
Jacob in Egypt ; 26. Over Moses delivering the Israelites ; 37. Over the
Israelites brought out of Egypt, fed in the wilderness, and planted in
Canaan.
^ Confess ye to Jehovah, call on his name, make known his
actions among the people. ^ Sing ye to him, sing psalms to him,
discourse of all his marvellous works. ^ Glory ye in the name of
liis holiness, let tlie heart pf them that seek Jehovah rejoice. ^ Seek
Jehovah and his strength, seek ye his face continually. * Remem-
ber ye his marvellous works that he hath done, his wonders, and
the judgments of his mouth. ® Seed of Abraham his servant, sons
of Jacob his chosen ones. '^ He is Jehovah our God, his judgments
are in all the earth. ^ He remembereth his covenant for ever, the
word that lie commanded to the thousandth generation. ^ Which
he struck with Abraham, and his oath unto Isaac. '° And stab-
lished it to Jacob for a decree, to Israel ^r a covenant of eternity.
" Saying, To thee will I give the land of Canaan, the line of your
Ver. 1. — Call on his name,] Or, fro-
claim, that is, preach his name. The first
part of this Ps. is part of that which David
appointed to laud the Lord with, when his
ark was seated in Jerusalem, 1 Cluon. xvi.
7, 8—22.
Veh. 'I. — Discourse,] Or, talk, meditate.
Ver. 3. — Glort,] Or, praise yourselves;
see Ps. xxxiv. 3.
Ver. 4. — His strength,] That is, his
ar/&, from whence God gave his oracles, Num.
vii.89; see Ps. Ixxviii. 61. The Chald. para-
phraseth thus, " Seek ye the doctrine of the
Lord and his law." His face,] His counsel
and oracle. See the notes on Ps. xxvii. 8.
Ver. 6. — Of Abraham,] In 1 Chron. xvi.
]3, it is 'of Israel.' His servant,] This is
meant of the seed as well as of Abraham, as
the next words show ; therefore the Gr.
tnrneth it, "servants."
Ver. 8. — He bemembereth,] Therefore
also remember ye, as it is written, 1 Chron.
xvi. 15. The word,] Or, the matter, the
conditions of the covenant, and so the pro-
mises which for the more certainty are said
to be 'commanded,' as in Ps. cxxxiii. 3.
Ver. 11. — Land of Canaan,] The son
of Cham, the son of Noah, who was cursed
by his grandfather, and made a servant to his
brethren, Gen. ix. 18, 22, 25. This Canaan
had eleven sons, heads of their families, Gen.
X. 15, 20, they seated in the lesser Asia in
a goodly country, having the great sea west-
ward, the river Jordan, Syria, and Arabia,
eastward, the wilderness on the south, and
the mounts of Lebanon on the north. It was
the pleasantest of all lands, and flowed with
milk and honey, Ezek. xx. 6. It had store of
rivers and fountains, of corn, and wine, and
oil, and mines ; of mountains and valleys,
watered with the rain of heaven, and cared
for of God continually, Deut. viii. 7, 8, 9 ;
xi. 10 — 12. This land God promised
Abraham to give unto his seed, Gen. xii. 6,
7 ; xiii. 15, 17. See also the Notes on Ps.
XXV. 13. The line,] That is, the portion
of your patrimony measured as by line. See
Ps. xvi. 6.
620
PSALMS.
inlieritance. '^ When they were men (^few) of number, very few,
and strangers in it. '^ And walked about from nation to nation,
from one kingdom to another people. " He suffered not any man
to do them wrong, but reproved kings for them. '^ Touch not
mine anointed, and to my prophets do no evil. '^ And he called a
famine upon the land, he brake all the staff of bread. " He sent
before them a man, Joseph was sold for a servant. ^^ They afflic-
ted liis feet with fetters, liis soul entered tlie iron. ^^ Until the
time liis word came, the saying of Jehovah tried him. ^° The king
sent and loosed him, the ruler of the people, and released him.
^' He put him lord of his house, and ruler of all his possession.
" To bind his princes to his soul, and make wise his elders. ^^ And
Israel came into Egypt, and Jacob sojourned in the land of Cham.
^* And he increased liis people greatly, and made them stronger
tlian their distressers. '^^ He turned their heart to hate Iiis people.
Ver. 12. — When they were,] [n 1
Chron. xvi. 19 it is, v-hen ye were. Men
OF NUMBER,] Tliat is, u few men, soon num-
bered ; so Gen. xxxiv. 30; Deut. iv. 27.
Tlie contrary is, without number, or innu-
merable, Ps. cxlvii. 5.
Ver. 13. — From nation to nation,] Up
and down in tlie land of Canaan, where were
seven mighty nations, Deut. vii. 1. How
there the patriarchs walked as strangers, see
Gen. xii. 8 — 10; xiii. 18; xx. I; xxiii.
4: xxvi. 1,23 ; xxxiii. 19; xxxv. 1, &c.
Ileb. xi. 9, 13.
Ver. 14. — Wrong,] Or, to oppress them.
Reproved kings,] Plaguing Pharoah, Gen.
xii. 17, threatening Abimelech, Gen. xx. 3.
Ver. 15. — Anointed,] Men consecrated
to me by the oil of the Spirit. See 1 John
ii. 20, 27. Prophets,] So Abraham is
called, Gen. xx. 7. See Ps. Ixxiv. 9.
Ver. 16. — Called famine,] That is,
eflectually brought it; so 2 Kings viii. 1.
The contrary hereof is, ' to call for corn,'
Ezek. xxxvi. 29. The land,] Of Canaan,
Egypt, and other countries, Gen xii. 54, &c.
Staff,] Or, stay, stabiliment, so bread is
called, Lev. xxvi. 26; Ezek. iv. IG; for ' it
upholdeth man's heart,' Ps. civ. 15.
Ver. 17. — A man,] Heb. Isk.a nobleman.
See Ps. xlix. 3. The Chald. saith, " a wise
man." For a servant,] For a slave, by
his brethren to the Ishmaelites, and by them
to the Egyptians, Gen. xxxvii. 28, 36.
Ver. is. — His soul entered,] Or, as the
Gr. saith, passed through the iron, that is,
he (his body) was laid in irons when he was
cast into prison most unjustly, Gen. xxxix.
20, and there he was in peril of his life. Of
soul,] See Ps. xvi. 10.
Veb. 19. — Hi3 WORD came,] That is, the
word spoken of him was fulfilled, which God
had showed Joseph in a dream touching his
advancement. Gen. xxxvi. 5 — 10 ; xlii,
9. So coining is ior fulfilling , Jer. xvii. 15;
1 Sam. ix. 6 ; Job vi. 8. Tried,] Or,
fined him, by trying as in fire his laith and
patience in afflictions, as 1 Pet. i. 7. See
Ps. xii. 7.
Ver. 20. — The king,] Pharaoh (for that
Joseph interpreted his dreams) set him out
of prison, a ruler over the land. See Gen.
xii. 14, &c. ; xlv. 8.
Ver. 22. — To bind,] That is, inform and
govern as subjects. See Ps. ii. 3. To his
soul,] To his will or pleasure, see Vs. xxvii.
12, so as without him ' no man shall lift up
his hand or his foot (that is, attempt to do
any thing) in all the land of Egypt,' Gen.
xii. 40, 44. Or, "with his soul," that is,
"with himself," as the Gr. expoundeth it,
" to nurture his princes as himself," which
may mean to inform them in virtue, wisdom,
&c., wherein himself excelled, Gen. xii. 38,
39. IFith is sometimes used for as, Ps. cii.
4, and the soul for one's self. See Ps. xvi.
10. The words following seem to favour
this exposition. His elders,] Or, sewa^or*,
the king's nobles and counsellors, Gen. 1. 7.
Ver. 23. — Came into Egypt,] Being
sent for bv Pharanh, and encouraged thereto
by God himself, Gen. xlv. 17—20 ; xlvi. 3,
4. Of Cham,] The father of Mizraim or
Egypt, See Ps. Ixxviii. 61.
Ver. 24. — Increased,] Made them fruc-
tify, that the land was soon full of them, Ex.
i. 7, 9.
Ver. 25. — To deal craftily,] Or, con-
spire guilefidly for their destruction, as Gen.
xxxvii. 18. Pharaoh and his people fretting
at Israel's prosperity, thought to work wisely
PSALM C V.
621
to deal craftily with his servants. '^ He sent Moses his servant,
Aaron whom he liad chosen. ^' They put among them tlie words
of his signs and wonders in the land of Cham. ^^ He sent dark-
ness and made it dark, and they turned not rebellious against his
word. ^^ He turned tlieir waters to blood, and slew their fish.
^° Their land abundantly brouglit forth frogs, in the privy cham-
bers of their kings. ^^ He said, and tliere came a mixed' swarm,
lice in all their border. ^^ He gave their showers to be hail, fire of
flames in their land. ^' And smote their vine and tlieir fig-tree,
and brake the trees of their border. ^^ He said, and the grass-
hopper came, and the caterpillar, even without number. ^* And
did eat up all tlie herbs in tlieir land, and did cat up the fruit of
their ground. ^^ And he smote all the first-born in tlieir land, the
beginning of all tlieir strength. '^ And he brought forth them with
silver and gold, and none among their tribes ivas feeble. ^^ Egypt
rejoiced when they went out, for the dread of them had-fallen upon
tliem. ^^ He spread a cloud for a covering, and a fire to enlighten
the night. ^° TJiey asked, and he brought the quail, and with the
bread of lieaven lie satisfied them. *' He opened the rock, and the
waters flowed out, tliey went in dry places like a river. ^^ For lie
remembered the word of his holiness to Abraham his servant.
" And brought forth his people with joy, his chosen with shouting
with them when th y plot'td their ruiu, Ex.
i. 9—12, &c.
Ver. 26. — Had chosen,] To be Moses'
moiitli to the people, and prophet to Pharaoh,
Ex. iv. 12, 14, 16; vii. 1, 2, &c.
Ver. 27. — Words of his signs,] The
signs which he spake and commanded, toge-
ther with the doctrine and use of them for
letting of Israel go. See Ex. vii. 1 — 3, &c.
Or, words of signs, as words of song, Ps.
cxxxvii. 3, are signs and songs; so Ps.cxlv.5.
Vee. 2S. — Darkness,] The ninth plague
of Egypt, where was blaciv darkness in all tiie
land for ' three days, that no man baw ano-
ther, nor rose from the place where he was,
Ex. X. 22,23. Turned not REBELLions,]
Or, they disobeyed not, (see Ps. v. ] I ) that
is, his words (or word) were not disobeyed or
changed, but effected as God had spoken.
See a like phrase noted on Ps. xlix. 15. Or,
they may be referred to Moses and Aaron,
who performed the things commanded them,
though with danger to them
Ver. 29.— To blood,] The first of the
ten plagues, Ex. vii. See Ps. ixxviii. 44.
Ver. 30. — Frogs,] The second plague,
Ex. viii. 3, 6; Ps. Ixxviii. '45. Kings,]
Pharaoh and his piinces ; so Is. xix. 2
Ver. 31. — Swarm,] Of flies or beasts.
See Ps. Ixxviii. 45. This was the fourth
plague, Ex. viii. 24. Lice,] The third
plague. ' All the dust of the land was lice,
and went upon man and beast,' Ex. viii. 17.
Ver. 32. — Showers,] Of rain, instead
whereof they had hail, tlie seventh plague,
Ex. ix. See Ps. Ixxviii. 47. Of flames,]
That is, sorely flaming and blasting; never
was the like there seen, Ex. ix. 24.
Ver. 33. — Tree,] For trees, so after ver.
34, 40, and often. See Ps. xxxiv. 8,
Ver. 34. — Grasshopper,] Or, locust, the
eighth plague, Ex. x. See Ps. Ixxviii. 4(5.
Ver. 36. — The first born,] The tenth
plague, whereof see Ps. Ixxviii. 51.
Ver. 37 — Feeble,] Jieady to fall
through weakness, there being an army of
six hundred thousand men, Ex. xii. 37; xiii.
IS. A like promise is made to the Church,
Is. xxxiii. 24.
Ver. 38. — Dread of them,] That is, of
death for their sakes, so that they forced
them out, and gave them treasures, Ex. xii.
33, 35. See the like speech, Esth. viii, 17;
ix. 2.
Ver. 39. — A fire,] That they might tra-
vel night and day towards the promised land,
Ex. xiii. 21; Ps. Ixxviii. 14.
Ver. 40. — Quail,] That is, quails which
for their lust he gave them. Num. xi. Com-
pare Ps. Ixxviii. 27, 2>i. Bread,] 3Ianna,
whereof see Ps. Ixxviii. 24, 25 ; Ex. xvi.
Ver. 41.— The Rock,] At Rephidim,
622
PSALMS.
joy. " And gave to them the lands of the heathen, and they pos-
sessed the labour of the people. *' That they might observe his
statutes and keep his laws, Hallelu-jah.
Ex. xvii., and at Kadesh, Num. xx. A
RIVER.] So that ' the people and their beasts
drank,' Num. xx. 11 ; and for this the wild
beasts, dragons, ostriches, honoured God, Is.
xliii. 20. This mercy is applied to other
times, Is. xlviii. 21.
Ver. 44. — Heathen,] The seven nations,
whereof see Ps. Ixxviii. 55.
Ver, 45. — Keep his laws,] The end of
all God's mercies was, that he might be glo-
rified in his people's obedience. See Ex,
xix. 4 — G; Deut. xli. 40; vi, 21 — 25.
PSALM CVI.
The psalmist exhorteth to praise God. 4. He prayeth for pardon of
sin, as God did with the fathers. 7. The story of the people's rebellion,
and God's mercies. 47. He concludeth with prayer and praise.
' Hallelu-jah ; coiifess ye to Jehovah, for he is good, for his
mercy endureth for ever. ^ Who can express the powers of Jeho-
vah, can cause to hear all his praise ? ^ O blessed are they tliat
keep judgment, is he that doth justice in all time. * Remember me,
Jehovah, with the favourable acceptation of thy people ; visit me
witli thy salvation, ' To see the good of thy chosen, to rejoice
with the joy of thy nation, to glory with thy inheritance, ^ We
have sinned with our fatliers, we have done crookedly, we have
done wickedly.
' Our fathers in Egypt did not prudently mind tliy marvellous
works; they remembered not the multitude of thy mercies, but
turned rebellious at the sea, at the Red sea. ^ Yet he saved them
for his name's sake, to make known his power. ^ And he rebuked
the Red sea, and it was dried up ; and he led them in the deeps
Ver. 2.— The powers,] That is, the
powerful works, such as after follow, ver. 8,
&c. Thus also were Christ's miracles named,
Matt. xi. 20,21. Sd after, jorawe i'or praise -
worthy acts. Cause to hear,] That is,
sound forth, or display, so as it may be heard,
so Ps. xxvi. 7.
Ver. 4. — Visit me,] That is, come and
bestow thy salvation, (help or deliverance)
upon me. See Ps. viii. 5, and compare
herewith Luke i. G8, 69.
Ver. 5. — To see,] That I may see or
enjoy. See the Notes on Ps. xxvii. 4. To
glory,] Or, boast joyfully. See Ps. xxxiv,
3. Thy inheritance,] That is, the people
whom thou inheiitest. See Ps. xxviii. 9.
Ver. 6. — Sinned with our fathers,]
This confession agreeth with the law, Lev.
xxvi, 40, and with the practices of other
godly, Jer. iii. 25 ; Dan. ix. 5.
Ver, 7. — Turned rebellious,] The Gr,
sai th, ^rouo*e(^ to bitterness. See Ps. v. 11.
By the Red sea the Israelites distrusted God,
and murmured against Moses, Ex. xiv. 11,
12, yet there he saved them, ver. 15, 16,
&c. The Red sea,] So the New Testament
calleth it in Gr., Heb. xi. 29 ; but the Heb-
rew is the " sea sulph," that is, " the sea
of sedge," or " sea weeds," which grew
therein.
Ver. 9. — He rebuked,] That is, power-
fully repressed the waves, &o. See the like,
Nah. i. 4 ; Is. 1. 2 ; Matt, viii. 26 ; Ps.
xviii. 16. In the deeps,] Israel went in
the bottom of the Red sea on dry ground, the
deep waters being as walls on each hand of
PSALM CVI.
G2^
as in the wilderness. ^^ And lie saved them from the hand of tlie
liater, and redeemed them from the hand of the enemy. " And
the waters covered their distressers, one of them was not left.
'^ And they believed in his words, they sang his praise.
'* They made haste, they forgat his works, they waited not for
his counsel. " But lusted with lust in the wilderness, and tempted
God in the desert. '* And he gave to them tlieir request, and sent
leanness into their soul.
'^ And they envied at Moses in the camp, at Aaron tlie holy one
of Jehovah. " The earth opened and swallowed up Dathan, and
covered over the congregation of Abiram. '" And a fire burned in
their congregation, aflame burnt up the wicked.
" They made a calf in Horeb, and bowed themselves to a molten
idol. ^^ And turned their glory into the form of an ox that eateth
grass. ^' They forgat God tlieir Saviour, tliat did great things in
Egypt. ^^ Marvellous works in the land of Cliam, fearful things by
tlie Red sea. ^^ And he said to abolish them ; had not Moses, his
chosen, stood in the breach before him, to turn his wrathful heat
from destroying them.
'^' And they contemptuously refused the land of desire, they
believed not his word. ^^ But murmured in their tents, they heard
not tlie voice of Jehovah. ^ And he lifted up his hand to them.
them, Ex. xiv. 21, 22, 29. See also Is. Ixjii.
11—13.
Ver. 10. — The hater,] Pharaoh and his
host that pursued them, Ex. xiv. 23, 24, 30.
Ver. 12. — They sang,] As is expressed,
Ex. XV.
Ver. 14. — With ldst,] That is, greedily,
even weeping lor desire of flesh to eat, and
loathing manna, Num. xi. 4, 6.
Ver. 15. — Leanness,] A sudden plague,
whereby the souls or lives of the fattest of
them were taken away. See Ps. Ixxviii. 30,
31 ; also Is. x. IC.
Vee. 16. — The holy one,] Sanctified of
the Lord to the worlt of the priesthood, Ex.
xxix. 44 ; Lev. viii. 12, &c., which Korah
with other Levites envied, opposing their
own holiness, Num. xvi. ], 3, 5.
Ver.17. — Dathan ] And Abiram, princes,
with their families and all their goods went
down alive into hell, Num. xvi. 32, 33.
Ver. 18. — The wicked,] Two hundred
and fifty men that would burn incense to the
Lord, were burnt with fire from the Lord,
Num. xvi. 35. Korah was the chief of
them.
Ver. 19. — In Horeb,] A mount in the
wilderness called • the mountain of God,' Ex.
iii. 1 ; 1 Kings xix. 8 ; for there God gave
his law, and made a covenant with them,
Deut. iv. 10 ; v. 2 ; but while Moses was
with God in the mount, they made them-
selves *a god of gold,' Deut. ix. 8, 9 — 12 ;
Ex. xxxii. 1, 4, 31. It was called also
'Sinai,' Ps. Ixviii. 9, of bushes that there
grew, and Horeb of the dryness, for it was a
waterless desert, Deut. viii, 15.
Ver. 20. — Their glory,] That is, their
God. Su Jer. ii. U. Thus did they like
the heathens, Rom. i.23. Form] Pattern,
structure, or type, as the apostle calletli it in
Gr., Heb. viii. 5, from Ex. xxv. 40.
Ver. 23. — To abolish,] Or, that he
would destroy them, and put out their name
from under heaven, as is expressed, Deut. ix.
13, 14. In the breach,] In the gap \yh'ich
their sin had opened for God as an enemy
to enter and destroy them. A similitude
taken from war, when by a breach in the wall,
the enemy entereth the city. So Ezek. xiii.
5; xxii. 30. But Moses' earnest prayer
stopped this breach, Ex. xxxii. 11 — 14.
Destroying,] Heb. corrupting, that is, con-
suming tJiem. See Ps. Ivii. 1.
Ver. 24. — Land of desirk,] The pleas-
atit land of Canaan, which was to be desired
for the pleasures and profits of it above all
other countries, Ezek. xx. 6 ; Deut. xi. 1 1, 22.
Tins land they through unbelief refused to
take possession of. Num. xiv. 1, 2, 3, &r. ;
Heb. iii. 19. So ' meat of desire ' is ' dainty
meat,' Job xxxiii. 20.
Ver. 26. — His hand,] That vi,sware, (as
the Chald. explaineth) for so 'lifting up the
624
PSALMS.
to fell them in tne wilderness. ^^ And to fell their seed among the
heathen, and to fan them in the land.
^^ And they were joined to Bal-pehor, and did eat the sacrifices
of the dead. '^^ And moved indignation by their actions, and the
plague brake in upon them. ^^ And Phineas stood and executed
judgment, and the plague was restrained. ^' And it was counted to
liim for justice to generation and generation for ever.
^^ And tliey caused fervent wrath at tlie waters of Meribah, and
evil was to Moses for their sake. ^' For they bitterly provoked
his Spirit, and he pronounced it with his lips. ^* They abolished
not the people which Jehovah had said unto them. ^^ But mixed
themselves among the heathen, and learned their works. ^^ And
served their idols, and tliey were to them for a snare. ^^ And they
sacrificed their sons and their daughters to devils. ^^ And shed
innocent blood, the blood of their sons and of their daughters,
whom they sacrificed to the idols of Canaan ; and the land was
hand ' often signifieth,as Gen. xiv. 22 ; Rev.
X. 5, 6 ; Deut. xxxii. 40 ; Neh. ix. 15.
How God snare against this people, see Num.
xiv. 21, 23; Ps. xcv. 11.
Ver. 27. — To FAN,] Tliat is, scatter. See
Ps. xliv. 12 ; Ezek. xx. 2:i
Ver. 28. — Were joined,] Or, coupled,
yoked unequally with infidels, which the
apostle forhiddeth, 2 Cor. vi. 14. Baal-
PEHOR,] The God of Moab and Madian, to
whom by Balaam's counsel Israel joined,
Num. XXV. 3; xxxi. 16; Rev. ii. 14. Baal
signifieth a lord, master, husband, or patron.
Pelior was the name of a mountain where
this god was worshipped, and had a temple
named Beth-pehor, Num. xxiii. 28 ; Deut.
iii. 29. Baal was a common name whereby
the heathens called their gods, 2 Kings i. 2;
Judges viii. 33 ; and so Israel also called the
true God, Hos. ii. 16 ; but for the shameful
abuse of God's worship, the scriptures turn
Baal, a lord, into bosheth, a shame, as Jerub-
bosheth, 2 Sam. xi. 21, for Jerub-baal, (or
Gedeon) Judges viii. 35 ; ix. 1. Ish-bosh-
ETH,] 2 Sam. ii. 10, or Esh-baal, 1 Chron.
viii. 33. Mephi-bosheth,] 2 Sam. ix. 10,
or Merib-baal, 1 Chron. viii. 34. So the
Gr. in 1 Kings xviii. 25, for Baal hath
aischunes, that is, shame. Hereupon the
prophet saith, ' they went to Baal-pehor, and
separated themselves unto that shame (bosh-
eth),' Hos. ix. 10; and so Jeremiah calleth
the idols ' shame,' or ' confusion,' Jer.
iii. 24; xi. 13. The dead,] Idols that have
no life or breath, and so are opposed to the
living God, Jer. x. 5, ID ; 1 Thess. i. 9.
Ver. 29. — Brake in,] With violence
killing 24,000 men. Num. xxv. 9.
Ver. 30. — Phineas,] Nephew of Aaron
the priest, he being zealous for the Lord,
thrust through with a spear Zimri and Cozbi,
that wrought abomination. Num. xxv. 7, 8,
&c.
Ver. 31. — For justice,] For a just action,
though done without ordinary authority, and
God rewarded him for it, Num. xxv. II, 12,
13.
Ver. 32. — Meribah,] That is, contention,
where ' they strove with the Lord,' Num. xx.
13. See Ps. xcv. 8. Evil was,] God's
displeasure towards Moses, who uttering his
anger, was for it deprived of coming into the
land of Canaan, Num. xx. 12 ; Deut. iii.
25. 26.
Ver. 34. — The peoples,] The heathen
in Canaan, as is noted. Judges i. 21, 27, 29,
— 31, 33, though God commanded them,
Ex. xxiii. 32, 33.
Ver. 36. — Idols,] Or, images, named
in Heb. of the curious labour spent in fram-
ing and serving them, Jer. x. 9 ; Is. xliv.
9, 12, 13, 15, or of sorrows that they bring
to such as worship them, Ps. xvi. 4. Some-
times they are called gods, 2 Sam. v. 21,
compared with 1 Chron. xiv. 12. A snare,]
A scandal, (as the Gr. saith) whereby they
fe into miseries, Judges ii. 12 — 15; Ex.
xxiii. 33.
Ver. 37. — Devils,] The idols fore-men-
tioned, whereby devils are worshipped and
not God, as 1 Cor. x. 19, 20 ; Rev. ix. 20;
2 Chron. xi. 15 ; Deut. xxxii. 17 ; Lev.
xvii. 7. Devils here are called shedim,
wasters, in opposition to Shaddai, God Al-
mighty, Ps. Ixviii. 15.
Ver. 38. — With bloods,] That is, with
bloodshed as the Chald. expounds it, «' with
sin of murder."
PSALM CVII. 625
impiously distained witli blood. ^^ And they defiled themselves by
tlieir works, and whored by their practices. ^° And the anger of
Jehovah was kindled against his people, and he abhorred his inheri-
tance. *' And he gave them into tlie liand of the heathens, and
their haters ruled over them. ^'^ And their enemies oppressed them,
and they were humbled under their hand. ^^Many times did he
deliver them, and they bitterly provoked by their counsel ; and
were brought down by their iniquity. ^* Yet he saw when distress
was on them, when he heard their cry. ^'And he remembered toward
them his covenant, and repented according to the multitude of his
mercies. *'' And gave them tender mercies, before all that led
them captives.
■*' Save thou us, Jehovah our God, and gather us from tlie
heathen, for to confess unto the name of thine holiness, to glory
in thy praise. ^^ Blessed be Jehovah, God of Israel, from eternity
and unto eternity ; and let all the people say. Amen, Hallelu-jah.
Ver. o9. — Whored,] Committed spiritual their counsel.] That is, purposely and
whoredom, that is, idolatry. See Ps. Ixxiii. advisedly, as I Chron. xii. 19.
27; Judges ii. 17; Ezek. xxiii. 7, 37. Ver. 46.— Gave them,] That is, pro-
Ver. 42. — Their h.^ters,] The heathen cured mercy (or favour) towards them,
round about, as was prophesied, Lev. xxvi. Ver. 47. — From the he.wens,] Among
17, and fulfilled, Judges iii. 8, 14; iv. 2 ; whom diverse Israelites were scattered by
vi. 1 ; X. 7 — 9 ; xiii. 1. reason of their often troubles at home. So I
Ver.43.— Many times,] By Ehud, Barak, Chron. xvi. 35, 36. To glory,] That we
Gideon, Jephtah, Samson, &c. Judges iii. ; may glory or commend ourselves.
iv.; vii.; xi.; xv.; Neh. ix. 28, 30. By
THE FIFTH BOOK.
PSALM CVII.
The psalmist exhorteth the redeemed, in praising God, to observe his
manifold 'providence, 4 over travellers, 10 over captives, 17 over sick
men, 23 over seamen, 33 and in divers varieties of life.
^ Confess ye to Jehovah, for he is good ; for hi?, vacx cy endureth
for ever. ^ Let the redeemed of Jehovah say it, wliom he hath
redeemed from the hand of the distresser, ^ And gathered them
out of the lands, from east and from west, from north and from the
The fifth book,] See Ps. xlii.l. where the Red sea was situated from Judea,
Ver. 2. — Whom he hath,] Or, that he (as the Chald. explaiiieth it, "the southern
hath redeemed them. Of the distresser,] sea,") for the main sea was westward, Jos.
Or, of distress. xxiii. 4, and so is often used for the west.
Ver. 3 — The sea,] That is, the south.
Vol. II. 4 K
626 PSALMS.
sea. * They wandered in the wilderness, in the desert without way;
they found not a dwelling city. ^ Hungry and also thirsty, their
soul was overwhelmed in them. * And they cried unto Jehovah
in their distress ; he rid them free out of their anguish. ^ And he
led them in a right way, for to come unto a dwelling city. ^ Let
them confess to Jehovah his mercy, and his marvellous works to
the sons of Adam. ^ For he hath satisfied the thirsty soul, and
filled the hungry soul with good.
'" They tliat sit in darkness and the shadow of death, bound in
affliction and iron. " Because they turned rebellious against the
words of God, and despised the counsel of the Most High. '^ And
he humbled their heart with molestation ; they stumbled down, and
there was no helper. '^ And they cried unto Jehovali in their dis-
tress ; lie saved them out of their anguish. '* He brought them
forth from darkness, and shadow of death, and brake their bands.
" Let them confess to Jehovah his mercy, and his marvellous works
to the sons of Adam. '^ For lie hath broken the doors of brass,
and liewed asunder the bars of iron.
''' Fools, for the way of their trespass, and for their iniquities
are afflicted. '^ Their soul abhorreth all meat, and they approach
to the gates of death. '" And they cry unto Jehovah in their dis-
tress ; he saveth them out of their anguish. ^" He sendeth his
word and liealeth them, and delivereth from their corruptions.
^' Let tliem confess to Jehovah his mercy, and his marvellous
works to the sons of Adam. ^^ And let them sacrifice the sacrifices
of confession, and tell his works with shouting.
^^ They that go down to the sea in ships, that do their labour in
Ver. 4 Desert way] Heb. desert of Ver. 16 — Bars,] That is, all the most
tvay, meaning, wAere no wai/ was, &s ver. strong hindrances. So Is. xlv. 2.
40. See also Isa. xliii. 19. This estate Ver. 17.— Fools,] Evil disposed persons,
figureth out men's dispersion among the peo- so named of their unadvised rashness. See
pie of the world, Ezek. xx. 35, :^6, when men Ps. xxxviii. 6. Are afflicted,] Or, brincf
are without the law, Rom. ii. 14. Dwelling affliction on themselves.
ciTr,] Hah. city of habitation or seating, so Ver. 18 — Sodl,] That is, appetite. See
ver. 7, 36, that is, no harbour or place of the like in Job xxxiii. 20, and the contrary
refreshing, for wild and venomous beasts only in Ps. Ixxviii. 18. Gates,] That is, immi-
haunted there, Jer. ii. 6; Deut. viii. 15. nent peril of death. See Ps. ix. 14; Job
Compare also Eccl. x. 15 ; Gen. xxi. 14 — Ifi. xxxiii. 22.
Ver. 5.— Overwhelmed,] Fainted. See Ver. 20. — Healeth them,] Example in
Ps. Ixi. 3. Hezekiah, 2 Kings xx. i. 4, 5, 7, and the
Ver. 7 — City,] This the Chald. expound- contrary in Asa, 2 Chron. xvi. 12, J 3, for
eth of " Jerusalem." God ' woundeth and healeth,' Deut. xxii. 39;
Ver. 9. — With good,] Or, good things, Hos. vi. 1 ; Job xxxiii. 19, 24. Corrup-
as the Gr. explaineth it. .See Ps. Ixv. 5 ; ■noii?,,']'\:\\i.y i-i, corrupting diseases, or cor-
Luke i. 53. rupting graves, whereinto they are ready to
Ver, 10. — Shadow of death,] That is, come. See Ps. vii. 16 ; Job xxxiii. 28,
terrible darkness, meaning hereby sore afflic- 30.
tions in body and soul. See Ps. xxiii. 4 ; Ver. 22. — Of confession,] That is.
Is. xlix. 9 ; ix. 2 ; Matt. iv. 15 ; Luke i. thank-off'erings. See Ps. 1. 14.
79. Affliction.] As with cords and fet- Ver.* 23.— Do labour,] That is, occupy
ters. See Job xxxvi. 8, 9, &c. or get their living. So Rev. xviii. 17.
PSALM CVII.
627
the many waters ; '' TJiey do see the works of Jehovah, and his
marvellous acts in the deep. ^ For he saith, and raiseth lap the
stormy wind ; and it lifteth up the waves thereof. " They mount
up to the heavens, they go down to the deeps ; their soul in evil
meltetli away. ^' They reel and stagger like a drunken man, and
all their wisdom is swallowed up. ^^ And tliey cry unto Jehovah
in their distress, and he bringeth them out from their anguish.
^^ He setteth the storm to a silent calm, and the waves thereof are
quiet. ™ And they rejoice because they are stilled, and he leads
them into the haven of their desire. ^^ Let them confess to Jeho-
vah his mercy, and his marvellous works to the sons of Adam.
^^ And let them exalt him in the church of the people, and praise
liim in the sitting of the elders. ^^ He putteth rivers to a wilder-
ness, and issues of waters to a thirstiness. " A land of fruit to salt-
ness, for the evil of them tliat dwell therein. ^^ He putteth the
wilderness to a pool of waters, and the land of drought to issues of
waters. ^^ And seatetli there the Imngry, and they firmly prepare
a dwelling city, " And sow the fields, and plant vineyards ; and
they yield fruitful revenue. ^^ And he blesseth them, and they are
multiplied greatly ; and their cattle he diminisheth not. ^' And
tliey are diminished and bowed down, by restraint, evil, and sor-
row. *° He poureth contempt on bounteous princes, and maketh
them err in deformed wilderness without way. " And raiseth up
Ver. 25. — Raiseth up,] Or, inaketh
stand, which noteth also the oontiiiuance of
the storm. See an example, Jon. i. 4.
Ver. 29.— He setteth,] Or, restoreth
firm. See Matt. viii. 26 ; John i. 15.
Ver. 30. — Because they,] Or, when
they, that is, the loaves.
Ver. 32. — The sitting,] Or, the assize,
(session) of the elders or senators, the govei-
nors of the people, whom the Chald. calleth
' wise men.' And from this psalm, and this
verse of it, the Heb. have this canon, " Four
must confess," (unto God) ; " the sick when
he is healed, the prisoner when he is released
out of bonds ; they that go down to sea, when
they are come up (to land) ; and wayfaring men.
when they are come to the inhabited land.
And they must make confession before ten
men, and two of them wise men, (Ps. cvii.
32.) And the manner of confessing and
blessing is thus : He standeth among them,
and blesseth the Lord, the King eternal, that
bounteously rewardeth good things unto sin-
ners," &c. Maimony in Misneh, Treat, of
Blessings, chap. x. sect. 8.
Ver. 33. — He pdtteth rivers,] That is,
he tuineth watery fruitful places to a dry
barren desert. Rivers here (as waters in Is.
xxxii. 20 ; Eccl. xi. 1) are put for most fer-
tile grounds, as wilderness for a dry barren
ground, Deut. viii. 15. Issues,] That is,
places where water-springs are. Thirsti-
ness,] That is, a thirsty dry land.
Ver. 34. — Saltness,] That is, a salt bar-
ren land. So Jer. xvii. 6 ; Job xxxix. (j ;
for salt causeth barrenness, Deut. xxix. 23 ;
Judges ix. 45. The Chald. paraphraseth,
" The fruitful land of Israel he layeth waste
like Sodom, which was overthrown for the
evil of them that dwelt therein.
Ver. 35.. — Land of drought,] That is,
a dry barren land. Compare Is. xli. 18.
Ver. 37. — Yield fruitful revente,]
Heb. make fruit of revenue, or increase.
See Ps. i. 3.
Ver. 39. — And they are,] That is, and
again, when he curseth them, they are min-
ished, &c. The contrary to the former, bless-
eth. is to be understood, as in the law, Deut.
xxviii. 4, 18. Or, as the Chald. expoundt- th
it, " And when they sin, they are dimin-
ished." Restraint,] Either of liberty by
imprisonment, as Is. liii. 8, or of any blessing.
Ver. 40. — Contempt,] A base contemp-
table estate. So Job xii. 21. Deformed
wilderness,] Or, wild ground, unordered.
So Job xii. 24.
Ver. 41. — Raiseth up,] Or, setteth in a
high place safely. So 1 Sam. ii. 8; Ps.
cxiii. 7, 8.
628 PSALMS.
the needy from afflicting poverty, andputteth his families as a flock.
^' The righteous shall see and rejoice, and all injurious evil stop
lier mouth. " Who is wise and will observe these things ; and they
shall understand the mercies of Jeliovah.
Ver. 42. — All injuriocs evil,] That how few there be that mark these things, and
is, all evil persons that deny God's providence, an intimation that every wise man will ob-
or blame his administration, shall have their serve them. So Hos. xiv. 10; Jer. ix. 12.
mouths stopped. So Job v. 16 ; and so pride And they shall,] Or, as before, who will
is ior proud persons, Ps. xxxvi. 12. understand.
Ver. 43. — Who is wise .?] A complaint
PSALM CVIIL
David cncourageth himself to praise God. 6. He prayeth for God's
assistance according to his promise. 1 1 . His confidence in God's help.
' A song, a psalm of David.
^ O God, mine heart is firmly prepared ; I will sing and sing
psalms, yea, with my glory. ^ Raise up psaltery and harp ; I will
raise up at the day dawning. * I will confess thee among the peo-
ple, O Jehovali, and will sing psalms to thee among the nations.
^ That thy mercy is great above the heavens, and thy trutli unto
the skies. ^ Be tliou exalted over the heavens, O God, and over all
the earth thy glory. ' Tliat thy beloved may be delivered ; save
thou with thy riglit hand, and answer me. ^ God spake by his
holiness, I will be glad ; I shall divide Shechem, and measure the
valley of Succoth. ^ Gilead shall be mine, Manasseh mine, and
Ephraim the strength of mine head ; Judah shall be my law-giver.
'" Moab my washing-pot, over Edora I shall cast my shoe, over
Palestina I will shout. " Who will lead me along to the city of
strong defence ? who will conduct me into Edom ? '- Wilt not thou,
O God, which hadst cast us away ; and wouldst not go forth, O
God, in our hosts? '^ O give tliou us help from distress, for false
vanity is tlie salvation of man. " Tlirough God we shall do valiant-
ness ; and lie will tread doNvn our distressers.
Ver. 2.— Yea, with my glory,] That is, Ver. 7. — Answer .me,] Or, us. See Ps.
ivith my soul and tongue, (as Ps. xvi. 9) or, Ix. 7, &c.
yea, my glory to wit, shall sing. This psalm Ver. 14. — Valiantness,] That is, vali-
is composed of the fifty-seventh psalm, from antly, and so prevail, as Balaam prophesied,
the eighth verse to the end, and of the six- Num. xxiv. IS.
tieth psalm, from the seventh verse to the
end. See the Annot. there.
PSALM CIX. 629
PSALM CIX.
iJavid, complaining of his slanderous enemies, under the person of
Judas, devoteth them. 16. He showeth their sin. 21. Complaming of
his own misery, he prayethfor help. 29. He promiseth thankfulness.
' To tlie master of the music, a Psalm of David.
O God of my praise, cease not as deaf. '^ For the mouth of the
wicked one, and the mouth of deceit are opened against me ; they
have spoken with me with a tongue of falsehood. ^ And with
words of hatred have they compassed me about, and warred against
me without cause. ^ For my love they are adversaries to me, and
I (jcjive myself to') prayer. ^ And they put npon me evil for good,
and hatred for my love. ^ Set in office over him the wicked one,
and let the adversary stand at his right hand. "' When lie shall be
judged, let him go forth wicked, and his prayer be to sin. ^ Let
liis days be few, his office let another take. ^ Let his sons be
fatherless, and his wife a widow. ^^ And let his sons wander-
ing wander and beg, and seek out of their desolate places.
" Let the creditor insnare all tliat he hath, and let strangers make
spoil of his labour. '^ Let there be none extending mercy to him,
and let there be none shewing favour to his fatherless children.
'^ Let his posterity be (appointed') to cutting off: in the generation
next after let his name be wiped out. " Let the iniquity of liis
fathers be remembered of Jehovah, and the sin of his mother be not
wiped out. '^ Let them be before Jehovah continually, and he cut
Ver. 1. — Of MY PRAISE,] That is, wA/c/i Ver. 7. — Wicked.] That is, (as the
are praised of me, as Ps. xxii. 4, or, which Gr. saith) condemned. See the Notes on
piaisest and justifiest me against the calum- Ps. i. 1. To sin,] That is, turned to
nies of mine enemies, 2 Cor. X. 18; Rom. ii. sin, and so abominable, Prov. xxviii. 9;
29 : Num. xii. 7, 8. Ce.^se not,] Or, be xv. 8.
not silent. See Ps. xxviii. 1. Of deceit,] Ver. 8. — His office,] Or, charge, visi-
That is, the deceitful men, as the Gr. tation, bishopric, (Episcopee) ; and this is
explaineth it. So pride for proud person, applied to Judas, whose office was given to
Ps. XXX vi. 12. Are,] Or, have opened, to Matthias, Acts i. 16, 20, 20. A bishop and
wit, themselves. bishop's charge (so called of visitation) is a
Ver. 4. — A.\d I prayer,]To wit, /»iaf/e common name to all overseers and offices,
ov gave myself to prayer, (as the Gr. and Num. iv. 16; xxxi. 14; Ezek. xliv. 11 ; 2
Chald. saith) " I prayed," or, " I am a man Kings xi. 15 ; 2 Chron. xxxiv. 12, 17 ; Neh.
of prayer." So '1 peace,' Ps. cxx. 7. xi. 9.
Ver. G. — Set in oFFiCE,] Or, make Ver. 9. — Fatherless,] Or, orphans,
visiter, or overseer. See ver. 8. The and this is a curse of the law, Ex. xxii. 24 ;
wicked one] The devil, as 1 John ii. 13, Jer. xviii. 21.
14; iii. 12; v. 18; or, generally, wicked Ver. 10. — Wander,] Rogue about as
rulers. The adversary,] In Heb. Satan; vagabonds. Gen. iv. 12.
in Gr. the Devil, who is an adversary to Ver. 11. — The creditor,] He to whom
mankind, 1 Pet. v. 8; Rev. xii. 9. At his he is indebted, or, the extortioner, let him
right hand,] To resist and overcome him, seize on all his goods. His labour,] Goods
Zach. iii. 1, and this is spoken of all his fues gotten by his labour.
as of one man, or of some one special, as Doeg Ver. 13. — Posterity,] Or, his last end.
enemy to David, I Sam. xxii. 9, &r. Judas See Ps. xxxvii. 37. To cutting off,] Or,
to Christ, John xiii. 2. But God is at the appointed to be cut oti; to perdition or to
right hand of the poor, ver. 31 ; Ps. xvi. 8 destruction, as the Gr. explaineth. The verb
630
PSALMS.
off the memory of them from the earth. '® Because that he
remembered not to do mercy, but persecuted the poor afflicted and
needy man, and the smitten in heart, to slay him. "And he loved
cursing, and let it come unto him ; and lie delighted not in bless-
ing, and let it be far from him. '^ And he clothed himself with
cursing as his raiment, and let it enter as waters into his inward
part, and as oil into liis bones. '^ Let it be to him as a garment
wherewith lie may cover himself, and for a girdle wheiQwith he may
gird Amse//" continually. ^" This be the work of mine adversaries
from Jeliovah, and of them that speak evil against my soul. ^' And
thou, Jehovah, Lord, do with me for thy name sake, for good is
tliy mercy, deliver thou me. ^''' For I am poor afflicted and needy,
and mine heart is wounded within me, ^* As a shadow when it
declineth I am gone away, I am tossed as the grasshopper. ** My
knees are feeble through fasting, and my flesh is lean for fatness.
^'^ And I was a reproach to them; they saw me, they shaked their
head. '® Help thou me Jehovah, my God ; save me according to
tliy mercy. ^' And let them know that this is thine hand, thou
Jehovah hast done it. ^^ Let them curse, and do thou bless ; risQ
they up and be abashed, and let thy servant rejoice. ^^ Let mine
adversaries be clothed with ignominy, and let them cover them-
selves with tlieir shame as with a cloak. ^'^ I will confess Jehovah
vehemently with my mouth, and in the midst of many will I praise
liim. ^' For he will stand at the right hand of the needy, to save
him from them that judge his soul.
active is of passive signification, as Ps. xxxii.
y : xxxvi. y.
Ver. 15.— Memory,] Or, memorial, Ps.
xxxiv. 17 ; Job xviii. 17.
Ver. 16.— Smitten,] With grief, that is,
sorrowful, or as the Gr. saith, " pricked in
heart." So ver. 22; see Ps. cii. 5 ; xxxiv. 19.
Ver. 17. — Let it come,] Or, it shall
come, and so after.
Ver. 18. — His raiment,] Or, a mantle.
Let :t enter,] Or, it entered. It may be
understood of his delight in cursing, which
pleased him as water and oil, or of the efll-
cacy of the curse that should pierce his own
bowels and bones, as Num. v. 22.
Ver. 20. — The work,] That is, the umge
or reward due for his wor/cs. So Lev. xix.
13 ; Is. xlix. 4 ; Job vii. 2; Ezek. xxix. 20.
Ver. 21. — Jehovah,] The name of God.
See Ps. Ixviii. 21. Do,] To wit, mercy, as
the next words show, and is expressed, Ps.
xviii. 51. See also Ps. ciii. 9, where the
word anger is omitted.
Ver. 23. — I am gone,] Or, am made to
go, (or depart), namely, towards my grave,
as Ps. Iviii. 9. See also Ps. cii. 12; 1 Chron.
xvii. 11. Tossed as the grasshopper,]
Or, shaken off as the locust, which hath no
nest or biding place, but is driven to and fro,
being a fearful creature, Nah. iii. 17 ; Job
xxxix. 23 ; or which is carried away with
the wind, Ex. x. 19.
Ver. 24 Feeble,] Or, loosened, so
that I am ready to stumble and fall. So Paul
calleth them ' loose,' or ' feeble knees,' Heb.
xii. 12, from Is. xxxv. 4. FoR fatness,]
Or, for oil, that U, for want of fat or oil ; as
'for the fruit?,' is 'for want of the fruits,' Lam.
iv. 9. ' For five,' is ' for want of five,' Gen.
xviii. 28. ' For fornication,' 1 Cor. vii. 2,
is, ' for to avoid fornication.' Or, we may
turn it, ' without fat,' for the Heb. min,
sometimes signifieth without. Job xxi. 9.
Ver. 25. — Shared,] Or, wagged, a sign
of scorn, Ps xxii. 8.
Ver. 27. — Thine hand,] That is, thy
handy work.
Ver. 28. — Rise they up,] To wit, against
me, (as the Gr. explaineth it), and be they
abashed, as disappointed of their purpose.
Ver. 30.— Of many,] Or, of the migMies,
of great men, as the Chald. saith, "of wise
men ;" but the Gr. translateth it," of many."
Ver. 31. — At the right hand,] To assist,
PSALM ex.
631
PSALM ex.
David prophesieth of Christ' i
conquest^ 7 and his
kingdom, 4 his eternal priesthood, 5 his
^ A Psalm of David.
Jehovah assuredly said unto my Lord, Sit thou at my right hand
until I put thine enemies the footstool of thy feet. ^ Jehovah will
send out of Zion the rod of thy strength ; rule thou in the midst
of thine enemies. ^ Thy people shall be voluntaries in the day of
contrary to Satan, ver. 6. That judge,]
That is, condemn and persecute him to death.
Vkr. 1. — Jehovah,] That is, God the
Father. Assuredly said,] See Ps. xxxvi.
2. To MY Lord,] That is, (o Christ, whom
David here calieth his Lord, though he was
also his son according to the flesh, Matt. xxii.
42, 45 ; Rom. i. 3 ; Acts ii. 34. So the
Chald., " The Lord said unto his Word,"
meaning Christ, John i. 1. Sit at my right
hand,] Sitting noteth reigning with contin-
uance, 1 Cor. XV. 25 ; Hei). x. 12, 13. So
sitting on his throne, 1 Kings iii. 6, is ex-
pounded, ' reigning in his stead,' 2 Chron.
i. 8. God's right hand meaneth his power
and majesty in the heavens, Luke xxii. 69;
Mark xvi. 19 ; Heb. i. 3 ; viii. 1 ; and this
above all angels, Heb. i. 13. Think ene-
mies,] Even all of them, the last whereof is
death, 1 Cor. xv, 25, 26. Of this place the
apostle giveth this exposition, ' Every priest
standeth daily ministering, and ofttimes
oflering the same sacrifices, which can never
take away sins : but this man having offered
one sacrifice for sin, sitteth for ever at God's
right hand, henceforth expecting till his ene-
mies be put the footstool of his feet,' Heb. x.
11—13.
Ver. 2. — The rod,] Or, staff, {sceptre)
of thy strength ; thy strong staff', (O Christ),
that is, the powerful word of thy kingdom, Is.
xi. 4 ; Matt. xiii. 19 ; which was to come
out of Zion and Jerusalem, Is, ii. 3 ; Luke
xxiv. 49 ; Acts i. 4 ; ii. 1, 2, &c. For iu
Zion Christ reigneth, Ps. ii. 6 ; Rev. xiv. 1.
Rule thoo,] That is, thou shalt surely rule
or have dominion. See the Notes on Ps.
xxxvii. 3.
Ver. 3. — Voluntaries,] A people of
voluntarinesses, or of liberalities, (as Ps. Ixviii.
10) that is, shall most freely, willingly, and
liberally present themselves and their obla-
tions to thee, as Judges v. 9 ; Acts ii. 41 ;
Ex. XXV. 2 ; Rom. xii. 1 ; Ps. xlvii. 10 ; cxix.
108; Song vi. 11. Of thy power,] Or,
army, (as Ps. xxxiii. 16) that is, when tliou
sendest forth thy powerful gospel and preach-
ers of the same to conquer the world, Rom.
i. 16 ; 2 Cor. x, 4, 5 ; Rev. vi. 2 ; Ps. xlv.
4 6. In the beauties of holiness,]
Or, in the comely hotiotirs of the sanctuary:
meaning either the comely (or honourable)
places of holiness (or of the sanctuary), as Ps.
xxix. 2, that is, the church ; or rather, in
the beautiful ornaments of holiness, that is,
holy graces and virtues, wherewith Christ and
his people are adorned, as the priests and
Levites of old, with Urim, Thummim, and
holy garments, Ex. xxviii. 2, 40 ; Is. Hi. 1.
So, the warriors in heaven are clothed with fine
linen, white and pure, the righteousness of
the saints, Rev. xix. 8, 14. Of the womb,
&c.] This place is difficult, and may divei-sely
be understood either of Christ himself, or of
his people ; and again, if of Christ, either in
respect of his Godhead or of his manhood.
Of his Godhead, that the Father saith unto
him, of the womb, (that is, of mine own
essence) before the early morning, (that is,
before the world was), to thee was (or thou
hadst) the dew of thy youth, (or birth) ; so
noting the eternal generation of Christ before
all worlds, as is showed, Prov. viii. 22 —
25. And this sense the seventy Greek
interpreters seem to follow, translating, " Of
the womb before the morning star begat I
thee." If it be meant of Christ's manhood,
we may take it thus, ' Of the womb of the
dark morning (or of the obscure womb of the
virgin) thou hadst the dew of thy birth.' If
of Christ's people before mentioned, it may
thus be read, ' Of the womb of the morning
to thee shall be (or shall come) the dew of
thy youth,' that is, thy youth (thy young or
new born people) shall be to thee as the
morning dew, which falleth secretly from
heaven, and abundantly covereth the earth ;
for so the dew is sometimes used, 2 Sam. xvii.
12, and unto rain, dew, ice, &c., the scripture
applieth the names of womb and begetting,
Job xxxviii. 28, 29, and the increase of the
Church is by this figure described as, ' The
032
PSALMS.
thy power ; in the beauty of lioliness, of the womb of the early
morning ; to thee the dew of thy youth. * Jehovah sware, and
will not repent, thou art a priest for ever, according to the
order of Melchisedek. ^ The Lord at tliy right hand, he liath
wounded kings in the day of his wrath. ^ He shall jndge among
the heathen ; he hath filled with corpses, he hath wounded the head
over a great land. ' Of the brook in the way shall he drink, there-
fore he shall lift up the liead.
remnant of Jacob shall be among many peo-
ple,' as ' a dew from the Lord, as flowers upon
the grass, that waiteth not for man,' &c'.
Micah V. 7. This last sense accordeth best
with the beginning of the verse. Of the
woMB,]Or,/ro/n the womb of the morning. Of
THE EARLY MORNING,] Or, before the dawn-
ing ; the morning, or day dawning, in Heb.
Mishchar, is named of the blackness or dark-
ness, which also the scripture showeth, John
XX. 1; and the letter M is either a preposi-
tion signifyingyro;« or before, as Is. \liii. 13,
or but a part of the word, here meaning of.
To THEE,] Understand was, or shall be, that is,
thou hast,orshalt have. Dew of thy youth,]
Or, of thy birth, that is, thy youth, which
like the dew. Youth or nativity may either
be taken properly for young age, as Eccl. xi.
9, or figuratively, for young persons, meaning
the regenerate, which are ' as new born
babe?,' John i. 13 ; iii. 3 ; I Pet. ii. 2.
Ver. 4.— Sware,] Forasmuch (saith the
apostle) as it is not without an oath, &c., by
so much is Jesus made surety of a better
testament, Heb. vii. 20, 22. A priest,] Or,
sacrijicer. SeePs.xcix.G. For ever,] Among
the Levites, ' many were made priests, be-
cause they were not sutTered to endure by
reason of death : but this man, because he
endureth ever, hath an everlasting priesthood.
Wherefore he is able also perfectly to save
them tliut come unto God by him, seeing he
ever liveth to make intercession for them,'
Heb. vii. 23 — 25. To the order,] Or,
according to my speech. Both these inter-
pretations are good, the one from the apostle's
authority, Heb. vii. 17, the other from the
Heb. propriety dibrathi, as Job v. 8, meaning
the manner and order of Melchisedek, as
God speaketh of him in the history, where he
is brought in ' without father, mother, kindred,
beginning of days, or end of life, continuing
a priest for ever,' as the apostle gathereth,
Heb. vii. 1, 3, from the narration. Gen. xiv.
18, &c. Of Melchisedek,] ' The King of
Salem, and priest of the most high God,'
whose name and office is opened, Heb. vii, 1,
2, &c.,from which he inferreth, ' If perfec-
tion had been by the priesthood of the Levites,
&c., what needed it that another priest should
rise after the order of Melchisedek, and not
to be called after the order of Aaron ?' Heb.
vii. 11.
Ver. 5. — The Lord,] Christ, as in ver.
1, which the Chald. calleth Shechinah, (the
divine presence) of the Lord. At thy right
hand,] This may be spoken to God the
Father, at whose right hand Christ sitteth,
as ver. 1, or to the people of God, at whoso
right hand he standeth,as Ps. cix. 31. Hath
wonNDED,] Or, shall wound, or im.brue in
blood, as Ps. Ixviii. 22, 24, a prophecy
spoken as of a thing done. So usually in the
prophets. Is. ix. 6; liii. 4, 5, &c. See this
fulfilled. Rev. xix. 18.
Ver. 6 — Hath filled,] Or, shall fill,
to wit, all places with dead bodies, slain and
unburied, as Jer. xvi. 4. So the Chald.
paraphraseth, " He hath filled the land with
carcases of the wicked which are slain."
The head,] Antichrist, the man of sin, whom
the Lord shall consume with the spirit of his
mouth, 2 Thess. ii. 3, 8, or head for heads,
and la7id for lands, that is, all wicked gover-
nors wheresoever.
Ver. 7. — Of the brook,] Or, stream, to
wit, of afflictions, as waters usually signify,
Ps. xviii. 5. Christ was to drink, that is,
to sufler, and so to enter into his glory. Matt.
xxvi. 39, 42 ; Luke xxiv. 26 ; 1 Pet. i. 11;
Phil. ii. 8, 9. Or, drinking of the brook in
the way, maymean a short refreshing of him-
self, and then a hot pursuit of his enemies
without delay, till he hath got a full conquest
of them. Compare herewith the history of
Gideon's soldiers. Judges vii. 4 — 6, &c.
As waters sometimes signify doctrine, so the
Chald. here expoundeth it, " From the mouth
of the prophet he shall receive doctrine in the
way."
PSALM CXI. G33
PSALMCXI.
The praises of God for his glorious and gracious n-orks.
' Hallelu-jah.
I WILL confess Jehovah, with all the heart : in tlie secret of the
righteous, and assembly.
^ Great are the actions of Jehovah, souglit out of all that delight
in them.
^ Glorious majesty, and comely honour is his work, and his jus-
tice standeth to perpetual aye.
* He hath made a memorial of his marvellous works ; gracious
and pitiful is Jehovah,
' He hath given a prey to them that fear him -. lie will remember
liis covenant for ever.
® He hath showed to his people the able power of his actions,
in giving to them the inheritance of the heathen.
' The actions of liis hands are truth and judgment ; faithful are
all his precepts.
* Stablished they are for aye for ever, done in truth and riglite
ousness.
^ He sent redemption to his people, he hath commanded his
covenant for ever ; holy and fearful is his name.
'" The beginning of wisdom is the fear of Jehovah ; good pru-
dency have all they that do them ; his praise standeth to per-
petual aye.
Ver. 1. — Hallelu-jah,] Praise ye Jah. meat, or food, a^ the Gr. and Chald. explain
This psalm setteth forth the praises of God, it So Piov. xxxi. 15 ; Mai. iii. 10.
and is composed after the order of the Heb. Ver. 6. — In giving,] Or, to give unto
alphabet, every sentence beginning with a thein.
several letter. So also the psalm following. Ver. 7. — Faithful,] Or, sure, constant.
See Ps. XXV. 1. The secret,] Or, counsel. See Ps. six. 8.
See Ps. Ixiv. 3 ; Ixxxix. 8. Ver. 9. — Redemption,] Or, deliverance,
Ver. 2, — Sought out,] That is, regarded which meaneth both a riddance from the evils
and cared for. So Is. Ixii. 12. 'A city wherein they have been, Deut. vii. 8 ; xv.
sought out,' that is, cared for, as Deut. xi. 15 ; Ps. xxv. 22; cxxx. 8 ; and a preserva-
12. Or, sought out, that is, found or mani- tiou from the evils whereinto the wicked fall,
fested unto, as Is. Ixv. 1, compared with Rom. Ex. viii. 23 ; Ps. xlix. 7, 16; cxix. 134.
X. 20. Or, sought, that is, worthy to be Ver. 10. — Beginning,] The first, chief,
sought, as praised, Ps. xviii. 4, for praise- and principal either in time or dignity. So,
worthy. Of all that delight,] Or, /or the first, Alark xii. 28, for the great com-
all their delights, that is, the delights and mandment, Matt. xxii. 36. Prudency,]
pUasures of God's works are such, as they Understanding, or success a.nd iK\\c\iy,\y\nch
are worthy to be sought into. The original commonly foUuweth prudenry, Prov. iii. 4.
may bear either sense. Have all,] Or, shall be to all. Do the.m,]
Ver. 3. — Majesty,] That is, most majes- The precepts mentioned, ver. 7 ; or, these
tical and honourable. Standeth,] That is, things generally. The Gr. saith, " do it,
contintteth, or abideth firm, as 1 Sam. xvi. meaning the covenant, ver. 9. His,] That
22; Ps. cii. 27; xxxiii. 11 ; 2 Cor. ix. 9 ; is, God's praise, of whom this p;alm is com-
from Ps. cxii. 9. posed, ver. 1, &c. Standeth,] That is,
Ver. 5. — A prey,] That is, a portion jf abideth or continucth, as ver. 3.
Vol. II. 4 L
634
PSALMS.
PSALM CXII.
The praises of the godly man, who hath the promises of this life, and
of that which is to come. His prosperity sh II be an eye-sore to the
wicked.
Hallelu-jah.
' O BLESSED is the man that feareth Jeliovah ,• that delighteth
greatly in his commandments.
^ His seed shall be miglity in tlie earth : the generation of the
righteous shall be blessed,
^ Wealthy store and riches shall be in his house : and his justice
standeth to perpetual aye.
^ Unto the righteous light ariseth in darkness ; gracious, and
pitiful, and just,
* A good man doth graciously and lendeth : he will moderate liis
words in judgment.
* Surely he shall not be moved for ever ; the just man shall be
to everlasting memory,
^ He will not fear for evil hearsay : his heart is fixed, trusting
in Jehovah.
His heart is stablished, he will not fear ; until he see, upon his
distresses.
Ver. 1. — Hallelu-jah,] Or, Praise ye
the Lord. This psalm setteth forth the
praises of the godly man, and is composed
after the order of the Heb. alphabet, even as
the former, Ps. cxi., with which in many
things it is to be compared.
Ver. 2.— His seed,] His children, as Ps.
xxi. 11 ; Lev. xxi. 17. So the Chald. saith,
" His sons shall be miglity in the law." The
generation,] Their progeny, as Deut. xxix,
22 ; Job xlii. 16 ; or, ' the nation (the mul-
titude) of righteous men.' See Psalm xii. 8 ;
xiv. 5.
Ver. 3. — Wealth,] Or, store of riches,
sufficiency of wealth gathered with labour and
industry. The Heb. ho7i signifieth also suf-
ficiency, Prov, XXX. 15. Standeth, J That
is, continueth, abideth, as Ps. cxi. 3, where
the very same is spoken of God. So after,
ver. 9.
Ver. 4. — Light ariseth.] Or, springeth
ttp, properly as the sun riseth, Mai. iv. 2,
Light signifieth comfort, peace, joy, &c,, as
darkness, affliction. Job xxx. 26 ; Esth. viii.
16; Ps. cvii. 10 ; Lam. iii. 2. And so in
religion. Acts xxvi. 18,23; Rom. ii. 19;
2 Cor. iv. 6. Compare this sentence with
Is. Iviii. 10; Ex, x. 23 ; and the contrary,
Job xxxviii. 15. Gracious,] This may be
understood of God, thus, * from him that is
gracious,' &c., as Ps, cxi. 4 ; or of the godly
man, 'that he is gracious,' &c., as the next
verse showeth ; or of the light, that 'it is
gracious,' "&r., meaning it of God, who is
our light, as Ps. xxvii. 7.
Ver. 5. — Will moderate,] Or, measure
out, or carry and dispense them, as the Gr,
explaineth it, by the similitude of a steward.
His WORDS,] Or, affairs, matters. In judg-
ment,] Or, with discretion, as is fit and
right, or requisite, Ps. xxv. 9; Ezek. xxxiv.
16.
Ver. 6. — Surely,] Or, for. Compare
Ps. XV. 5.
Ver. 7. — Hearsay,] Or, hearing, that
is, tidings, fame, rumoui-, or report, which he
heareth, as the word signifieth, Rom. x. 16,
17. So that which one evangelist calleth
akoe, hearing, Mark i, 28, another calleth
echos, a sound, or echo, Luke iv. 37, both
meaning fame or rumour. See the contrary
to this in the wicked, Jer. xlix. 23. Fixed,]
Or, firmly prepared, not to be moved with
ill tidings.
Ver. 8, — He see,] To wit, God's woik or
reward. See Ps. liv. 9. The Chald. other-
wise, thus, "till he see redemption in dis-
tress."
PSALM CXIII.
635
" He hath scattered abroad, he hath given to the poor; Jiis jus-
tice standeth to perpetual aye : his horn shall be exalted with
honour.
" Tlie wicked shall see, and be angry ; he shall gnasli witli his
teeth, and melt away : the desire of the wicked sliall perish.
Vee. 9.— Scattered,] To wit, his riches,
(as the Chald. explaineth it), that is, given
and lent it freely, without looking for any
thing thereof, as Luke vi. 35 ; though thereby
he is more increased, Prov. xi. 24 ; see 2
Cor. ix. 9. Justice,] This generally is all
righteousness, sometimes alms. See Ps.
xxiv. 5, His horn,] That is, power and
glory. So the Chald. saith, " his strength."
See Ps. Ixxv. 5, 11 ; xcii. 11 ; Ixxxix. 18,
25; 1 Sam. ii. 1.
Ver. 10.— The desire,] That is, the thing
that he desireth shall not be granted him.
Compare Prov, x. 24, 28; xiii. 12.
PSALM CXIII.
An exhortation to praise God for his excellency, 6 for his mere?/.
^ Hallelu-jah.
Praise ye servants of Jehovah : praise ye the name of Jehovah.
^ Blessed be the name of Jehovah, from this time, and for ever.
^ From tlie rising of tlie sun, unto the going in of the same : praised
be the name of Jehovah. * Jehovah is high, above all nations : his
glory is above tlie lieavens. * Who is like Jeliovah our God, tliat
lifteth himself high, to sit? ® That debaseth himself low to see, in
tlie heavens, and in the earth. ^ He raiseth the poor from the dust :
he lifteth up the needy from the dunghill. * To set hiiu witli boun-
teous princes, with the bounteous princes of Jiis people. ^ He mak-
eth the barren of house to dwell, a joyful mother of children ; Hal-
lelu-jah.
Veu. 2. — From this time,] Or, from
now, henceforth. So Ps. cxv. J8; cxxi. 8;
cxxxi. 3.
Ver. 3. — Rising,] That is, the east part
of the world, as Ps. eiii. 12. Going in,]
Or, going down, that is, the west, where the
sun is said to go in, as when it riseth to come
out, Gen. xix. 23 ; meaning by east and
west, all the world over. So Mai. i. 11.
Ver. 5. — Lifteth high to sit,] Or, to
dwell, that is, (as the Gr. explaineth it),
" dwelleth on high." And so after, " seeth
the things below."
Ver. 7. — From the dust,] That is, from
base estate, as 1 Kings xvi. 2. So after,
' from dunghill,' as Lam. iv. 5. This speech
is taken from 1 Sam. ii. 8.
Ver. 9. — The barren of house,] That
is, the woman which never had children ; as,
on the contrary, fruitful women are said to
build their husband's houses, Ruth iv. 11.
So house is used for children or posterity, Ps.
cxv. 10, 12 ; Ex. i. 21 ; see also Ps. Ixviii.
7. The scriptures apply this to the Church
of the Gentiles; as, ' Rejoice, O barren, that
didst not bear, break forth into singing, and
cry aloud,' &c., Isaiah liv. 1 ; Gal. iv. 26,
27.
636
PSALMS.
PSALM CXIV.
The deliverance of Israel out of Bgijpi affected the dumb creatures :
all the earth are thereupon exhorted to fear God.
^ When Israel went out from Egypt, the house of Jacob from
the people of a barbarous speech ; ^ Judah was for his sanctuary,
Israel liis dominions. ^ The sea saw, and fled : the Jordan turned
about backward. * The mountains leaped like rams : the hOls like
younglings of the flock. * Wliat ailed thee, O sea, that thou fled-
dest ; O Jordan, that thou tnrnedst about backward? " O moun-
tains, that ye leaped like rams : ye hills like younglings of the
flock ? '' lA the presence of the Lord tremble thou earth ; at
tlie presence of the God of Jacob. ^ That turneth the rock to a
lake of waters, the flint to a fountain of waters.
Ver. 1. — BABBARons SPEECH,] Ot, Speak-
ing barbarously, of a strange., rude, uncouth
language. Tliis word is here only used, and
meaneth all speech that was not understood
of God's people, which he that speaketh, is
callea of the apostle ' a barbarian,' that is, a
stranger, 1 Cor. xiv. 11, even as here also
the Cliald. tmiieth it. Spiritually it mean-
eth such as speak against the faith, ' the lan-
guage of Canaan,' Is. xix. IS.
Ver. 2 — Judah,] That is, the congrega-
tion of that tribe, which was principal. Num.
ii. 3 ; vii. 12 ; x. 14. Was,] Or, became:
and it is of the feminine gender, to signify
' the congregation,' usually named ' a daugh-
ter,' as Ps. ix. 15. His san'ctuarv,] Sanc-
tity or sanctification, which God had sanctified
to dwell among them. Lev. xix. 2 ; xx. 7,
26 ; xxvi. 11, 12 ; 2 Cor. vi. 16. The
Chald. explaineth it thus, «' The church of
the house of Judah was united to his holiness;
Israel to his dominions. Dominions,] Or,
dominations, (seignoiies), ruling over the
tribes by his laws and spiiit.
Ver. 3. — The sea,] The Red sea,\.\\ro\x^\
which Israel passed, Ex. xiv. 21 ; Ps. Ixxvii.
17; Ixxviii. 13; Ixvi. 6; cxxxvi. 13. The
Jordan,] Tlio g eat and celebrated river
h) the land of Canaan, Jos. iii. ; Psalm
Ixvi. 6.
Ver. 4. — The mountains,] Sinai, Horeb,
and other hills in the wilderness quaked, Ex.
xix. 18; Hab. iii. 6, 10; Ps. Ixviii. 9. Sj
leaping is used also in Ps. xxix. 6. The
Chald. paraphraseth, " When he gave hi;
law to his people, the mountains leaped," &c.
Younglings,] Heb. sons, meaning lambs.
So ver. 6.
Ver. 5. — What ailed thee,] Or, %chat
was to thee ?
Ver. 7. — At the presence,] Or, at the
face, or before the Lord. For these phrases
are used indifllrently ; as, Milliphnei, at the
presence, 1 Chron. xvi. 33, is Liphnei, he-
fore, Vs.. xcvi. 13. So Milliphnei, before, or
from the face, 1 Chron. xix. 18, fur which in
2 Sam. x. 18, is Miphnei, before. Tremble
THOU,] With pain, as a woman in travail.
See Ps. xxix. 8. It is an answer to the
former question, and therefore may also be
turned, ' The earth trembled,' (as the like is
observed in Ps. xxii. 9), and so the Gr. here
translateth, " The earth was shaken."
Ver. S.— The flint] That is, hard flinty
rock, as is explained, Deut. viii. 15. Com.
pare Is. xli. 18.
PSALM ex V. 637
PSALM CXV.
Because God is truly glorious, and idols are vanity, 9 he exhort-
eth to confidence in God, who is to he blessed for his blessings.
1 Not unto us, Jehovah, not unto us, but unto thy name give the
glory, for thy mercy, for thy truth. * Wherefore should the hea-
thens say. Where is now their God ? ^ And our God is in the
heavens : whatsoever pleaseth him, he dotli. * Their idols are silver
and gold, the work of men's hands. * A mouth they have, and
speak not ; eyes they have, and see not. ® Ears they have, and
liear not ; a nose they have, and smell not. ' Hands they have,
and feel not : feet they have, and walk not : they make no sound
with their throat. ^ Like them be they that make them : every
one that trusteth in them. " O Israel, trust thou in Jehovah : lie
is their help and their shield. '° O house of Aaron, trust ye in
Jehovah : he is their help and their shield. ^' Ye that fear Jeho-
vah, trust in Jeliovah : lie is their help and their shield.
'^ Jehovah hath remembered us, he will bless us : he will bless
the house of Israel, he will bless the house of Aaron. " He
will bless them that fear Jehovah ; tlie small with the great.
" Jehovah will add unto you : unto you, and unto youi* sons.
^' Blessed shall you be of Jehovah, which made the heavens and
earth. " The heavens are Jehovah's ; and tlie earth he hath
given to the sons of Adam. '' Not the dead shall praise Jah ;
Ver. 1. — Not to us,] Or, for us. The help,] To wit, which trust in him. Or, it
Chaldaddeth,"not for our desert." This psalm may be, for your help. One person put for
the Gr. joineth with the former, and maketh another, as often is. See Ps. lix. 7, 10, 65;
it a part of Ps. cxiv. See the Notes on Ps. Ixxx. 7.
X. 1. Ver. 10. — Hotjse,] That is, children or
Ver. 2. — Now,] Or, I pray. A word of posterity. See Ps. cxiii. 9
entreating, but used here in mockery. See Ver. 12.— Hath remembered,] The
Ps. Ixxix. 10. Chald. explaineth it, " The word of the Lord
Ver. 3. — And,] Or, hit our God. It is hath remembered us for good." Will bless,]
a sinn of indignation, as Ps. ii. 6. To wit, us; as the Gr. tuineth it, "being
Ver. 5 They have.] Heh. is to them. mindful of us, hath blessed us." See the like
Speak not,] Or, cannot speak, as Ps. Ixxvii. want, in Ps. lix. 14 ; Ixix. 2 ; xlv. 4.
5, and so the rest. Compare herewith Jer. Ver. 13. — Small,] Or, little, in age rr
X. 3—5, 9, &c. Deut. iv. 28. degree. So Rev. xi. 18.
Ver. 7.— Sound,] Or, 7wz<«er, meditate. Ver. 14.— Will add unto,] Or, add
See Ps. i. 2. upon you, that is, increase you, as Deut. i.
Ver. 9.— Israel,] The Church is here 11 ; Is. xxvi. 15; or, add his blessings,
distinguished into three parts : — 1. Israel, or Ver. 15.— Shall you be of,] Or, are
the body of the commonwealth. 2. Aaron's you to Jehovah, that is, by him. See the
house, the ministers. And, 3. The fearers like phrase, Gen. xiv. 19; i Sam. ii. 5.
of Jehovah, that is, strangers, converts of all Ver. Ifi. — He hath given,] Or under-
nations. Acts ii. 5; x. 35. So after in verses stand, which he hath given ; for the earth also
12, 13 ; Ps. cxviii. 2 — 4. Trust thou,] is his, Ps. xxiv. 1, though heaven properly is
The Gr. saith, hath trusted, md so the rest. his dwelling-place, yet not able to contain
See the Notes on Ps. xxii. 9; cxiv. 7. TnE':{ him, 1 Kings viii. 27, 30
638
PSALMS.
neither any that go down to silence,
this time, and for ever ; Hallelu-jah.
But we will bless Jah, from
Ver. 17. — To SILENCE.] The grave, the pouiidetli it,
place of silence and quietness, as Job iii. 17, earth."
18 ; see Ps. xciv. 17. So the Chald. ex-
The place of burial in the
PSALM CXVI.
The psalmist prof esseth his love and duty to God for his deliverance.
12. He studieth to he thankful.
^ I LOVE, because Jehovah heareth my voice, my supplications.
^ Because he bowed his ear unto me, and in my days I will call.
^ The pangs of death compassed me, and the binding afflictions of
hell found me : I found distress and sorrow. * And 1 called on the
name of Jehovah ; O Jehovah, deliver my soul. ^ Gracious is
Jehovah, and just : and our God is merciful. ^ Jehovah keepeth'
the simple ; I was brought low, and he saved me. ' Return, O my
soul, unto thy rest, for Jehovah liath bounteously rewarded unto
thee. * Because thou hast released my soul from deatli, mine eye
from tears, my foot from sliding. ^ I will walk on before Jehovah,
in the lands of the living. " I believed, therefore did I speak ; I
was afflicted vehemently. ^^ I did say in my hastening away, every
Ver. 1 . — 1 LOVE,] To wit, the Lord, or,
I am lovingly aflected, and well pleased. The
Gr. here beginneth Ps. cxiv. See the
Note on Ps. X. 1, and after ver. 10. Hear-
eth,] Or, V ill hear, to wit, continually.
Ver. 2. — And,] That is, therefore will
I call, or, when I did call. Mr dais,] That
is, whiles I live, or days of affliction, as Job
XXX. IC. See also Psalm cxix. 84 ; xxxvii.
12.
Ver. 3. Pangs,] Or, pains. Compare
Ps. xviii. 5, &c. Hell,] The state of death,
or grave. See Ps. xvi. 10. Found,] That
is, came upon me. So 1 Chi on. x. 3 ; Neh.
ix. 32 ; Esth. viii. 6 ; Ps. cxix. 143.
Ver, 5, — Oh,] Or, / beseech thee, O noiv !
The Heb. Jlnna and Na, are words of en-
treating ; as the Gr. Nai, Phil. i. 20 ; Rev.
i. 7.
Ver. 6. — Brought low,^ Drawn dry,
ti^eakened, and afflicted. See Ps. xli. 2 ;
Ixxix. 8.
Ver. 7. — Thy rest,] Tliy quiet comfort-
able estate in God, without trouble of con-
science. This Christ giveth. Matt. xi. 29 ;
but sin taketh away, Ueut. xxxviii. (J5. Re-
warded,] Or, as the Gr. saith, " been bene-
ficial." The Chald. explaineth it, " The
word of the Lord hath rewarded good unto
thee." See Ps. xiii. 6.
Ver. 8.— Sliding,] Or, ^/»-w5<,/a//. See
Ps. Ivi. 14-, 1 Sam. ii. 9.
Ver. 9. — Walk on,] To wit, pleasingly,
as the Gr. explaineth, or, pleasingly admin-
ister. So 1 Sam. ii. 30, 35 ; Ps. Ixxxvi.
14. The living,] In this world. See Ps.
xxvii. 13.
Ver. 10.— Therefore,] The Gr. Ki,
for, is here used for therefore, as the Gr.
translateth, and the apostle alloweth, 2 Cor.
iv. 13. So may it also be taken, 1 Sam. ii.
21 ; so the Gr. hoti ; as Luke vii. 47. For
she loved, that is, therefore she loved much.
Ht-re the Gr. version beginneth Ps. cxv.
Ver. 11. — My hastening,] Through
fear. In Gr. "my ecstacy,"(or drawee.) See
Ps. xxxi. 23. Hereto is opposed his quiet-
ness, Ps. xxx. 7. Every man,] Even the
prophets, which have promised me the king-
dom, &c., and thus it might be David's in-
firmity ; or, indeed, every man, in respect
of God, is a liar, and unable to help in time
PSALM CXVII.
639
man is a liar. ^^ What shall I render to Jehovali,^r all his bowi-
tiful rewards unto me ? '^ I will take up the cup of salvation, and
will call on the name of Jehovah. '' My vows to Jehovali I will
pay, in the presence now of all his people. ^* Precious in tlie eyes
of Jehovah is the death of his gracious saints. '" O Jehovah,
surely I am thy servant, I am thy servant, the son of tliine hand-
maid ; tliou hast unloosed my bands. " To thee will I sacrifice a
sacrifice of confession, and will call on the name of Jehovah.
'^ My vows to Jehovah will I pay, in the presence now of all his
people. " In the courts of the house of Jehovah; in the midst of
thee, O Jerusalem ; Hallelu-jah.
of need; Num. xxiii. 19; Rom. iii. 4; Ps.
xxxiii. 17.
Ver. 12. — For all,] So the Gr. supplieth
the word /or; and by rewards, he meaneth
benefits, as ver. 7. Compare 1 Thess. iii. 9;
2 Chron. xxxii. 25.
Ver. 13. — The cup of salvation,] Or,
of health, that is, of thanksgiving for God's
KHving health and deliverance for me. For
mercies received, the Israelites used to ofier
peace or thank-oflerings ; whereof they did
eat, and rejoice before the Lord ; and at their
banquets took up the cup of wine in their
hands, and blessed God : called thereupon
' the cup of blessing,' 1 Cor. x. 16. So our
Lord at the feast of the passover, ' took the
cup, and gave thanks,' Luke xxii. 17. Call
ON,] That is, prayand praise God, or, call in,
that is, proclaim and preach God's mercies.
So ver. 17.
Ver. 15. — Precious, &c.] That is, God
will not easily sufler his saints to be slain.
See Ps. Ixxii. 14. So the soul is said to be
precious, when the life is spared, 1 Sam.
xxvi. 31 ; 2 Kings i. 13.
Ver. 16. — Handmaid,] Born thy servant
in thy house. See Ps. Ixxxvi. 16. Bands.]
That is, hast set me at liberty,as Job xxxix.
8, from afflictions, Is. xxviii. 22 ; a simili-
tude taken from captives, Is. Hi. 2.
Ver. 17. — Confession,] That is, a thank-
offering. See Ps. 1. 14.
PSALM CXVIL
The Gentiles are exhorted to praise God for his mercy and truth.
1 Praise Jehovah, all ye Gentiles ; laud him, all ye people. ^ For
his mercy is mighty towards us ; and the faithfulness of Jehovah
endureth for ever ; Hallelu-jah.
Ver. 1.— Gentiles,] Or, nations ; all us into the glory of God ;| as the apostle
which are exhorted to glorify God, for ob- showeth from this scripture,' Rom. xv. 7—
taining mercy by Christ, who ' hatli received
11.
640
PSALMS.
PSALM CXVIIL
An exhortation to praise God for his mercy. 5. The psalmist, hj h.'s
experience, shometh Iwrv good it is to trust in God. 1 9. Under the
type of the psalmist, the coming of Christ in his kingdom is expressed.
^ Confess ye to Jehovah, for he is good, for his mercy endureth
for ever. ^ Let Israel now say, that his mercy endureth for ever,
^ Let the house of Aaron now say, that his mercy endureth for ever.
* Let them that fear Jehovah now say, that his mercy endureth for
ever. * Out of strait affliction I called on Jah ; Jah answered
me with a large room. ^ Jehovali is for me, I will not fear what
man can do unto me. ' Jeliovah is for me witli them that lielp me,
and I shall see on them that hate me. * It is better to hope for
safety in Jehovah, than to trust in man. ^ It is better to hope
for safety in Jehovah, than to trust in bounteous princes. '"All
nations compassed me, but in the name of Jehovah I cut them
off. ^' They compassed me, yea, they compassed me, but in
tlie name of Jehovah I cut them off. '^ They compassed me as
bees, they were quenched as a fire of thorns ; but in the name
of Jehovah I cut them off. " Thrusting thou thrustedst me
to fall, and Jehovah holp me. " Jah is my strength and song,
and he hath been to me for a salvation. '^ A voice of shout-
ing and of salvation is in the tents of the just ; the riglit hand of
Jehovah doth valiantness. '^The riffht hand of Jehovah is exalted ;
Ver. 1. — For He,] Or, thai he is good.
So verse 29.
Ver. 4 That fear,] Strangers of all
nations, as before he mentioned the church
and ministers. See Ps. cxv. 9.
Ver. 5. — With a large room,] That
is, by bringing me into it, as is expressed,
P.-!. xviii. 20; iv. 2.
Ver. 6. — For me,] To wit, an helper,
a^ the Gr. explaineth ; which the apostle
f(illoweth, Heb. xiii. 6. So the Chald. saith,
" The word of tlie Lord is for mine help."
So in ver. 7. See also Ps. Ivi. 5, 12.
Ver. 7. — With them that help me,]
Instead of all helpers . See a lilie phrase.
Ps. liv. G. The Gr. saith, "mine helper."
See on them,] To vi\\,,their retvard,oi- ven-
geance, as the Chald. explaineth. See Ps.
liv. 9; xci. 8.
Ver. 10. — But in, &c.] Or, in the name
of Jehovah, (I trust) that I shall cut them
off. The Gr. agreeth with the formt;r ; the
Chald. with this latter ; and so in the verses
following.
Ver. 12. — Were quenched,] Or, (on the
contrary) were kindled, as both the Gr. and
Chald. do translate it. Sundry words signify
contraries, a? barac to bless., and to curse,
1 Kings xxi. 13. The fire of thorns is both
soon kindled and soon quenched. So Chi isl's
enemies. For,] Or, but in the name. Sic.
Ver. 13. — TnRUSTiiNG, &c.] That is,
thou didst sorely thrust, speaking to the
enemy. T.ie Chald. explaineth it, " My sins
thrust me to fall." Thrusting thrust is an
Hebraism often used; as after, ver. 18. So
' cutting shall be cut off,' Num. xv. 30 ; that
is, ' shall die without mercy,' Heb. x. 28.
Ver. 14. — Song,] Or, melody, that is,
whom I sing laud unto. This is taken from
Ex. x V. 2 ; so Is. xii. 2. For a salvation,]
Oi-, a salvation, that is, hath saved or rescued
me against mine enemies, as 2 Sam. x. 11,
where the like phrase is used ; so after, ver.
21, the word for may be omitted, as some-
times in the Htb. itself, 2 Chron. xviii. 21,
compared with 1 Kings xxii. 22.
Ver. 15. — Salvation,] That is, victory,
as Ps. xcviii. 1 : or, thanks for salvation,
as Ps. cxvi. 13. See Rev. xix. 1. Tents,]
That is, dwelling-places ; but spoken of as in
wars, or for short continuance, as Heb. xi. 9.
PSALM CXVIII.
Gil
the right hand of Jehovah doth valiantness. " I shall not die but
live, and shall tell the works of Jah. Jah chastising chastised
me, and gave me not to the death. '* Open ye unto me the gates
of justice, that I may enter into them, may confess Jah. -" Tiiis
gate of Jehovali, into which the just shall enter. ^* I will confess
thee because thou hast answered me, and hast been to me for a
salvation. " The stone which the builders refused, is become for
head of the corner. ^^ This was of Jehovah ; it is marvellous in
our eyes. ** Tliis is the day Jeliovah made, let us be glad and
rejoice in it. ^^ O Jehovah, save now ; O Jehovah, prosper now.
*'' Blessed he he that cometh in the name of Jehovah ; we bless you
out of the house of Jehovah. *' God is Jehovah, and hath given
light unto us ; bind ye the ieast-offerings with cords, unto the horns
of the altar. ^^ Tliou art my God, and I will confess thee ; my
God, I will exalt thee. ^^ Confess ye to Jehovah, for he is good,
for his mercy endureth for ever.
So ' tents of the saints,' Rev. xx. 9. See also
2 Chron. xxxi. 2.
Ver. 18.— Gave,] Or, delivered. So
Ezek. xxxi. 14.
Ver. 19. — Gates of jcstice,] That is,
of God's sanctuary, the gates whereof were to
be opened by the piiests and Levites, for men
to come and serve the Lord, 1 Sam. iii. 15 ;
called gates of justice, because only the just
and cltau might enter into them, as ver. 20;
Is. xxvi. 2; 2Chron.xxiii. 19; Rev.xxi. 27.
Ver. 20. — Gate of .Tehovah,] This the
Chald. expoundeth, " The gate of the sanc-
tuary of the Lord."
Ver. 22. — The stone, &c.] By this
stone is meant David himself, and his son
Christ ; by the builders are meant the chief
men of Israel, that lefused David and Christ
to -.reign over them. Mat. xxi. 42 ; Acts iv.
II. Of David, the Chald. expoundeth it,
" The builders despised the young man,
which among the sons of Jesse was wortliy
to be made king and ruler." For head,]
That is, the chief corner stone, which cou-
pleth and fasteneth the building. See also
Is. xxviii. 16 ; 1 Pet. ii. 6—8 ; Eph. ii.
20, 21.
Ver. 24. — Made,] That is, preferred in
honour above others ; so making sometimes
signifieth, as 1 Sam. xii. 6 ; and the making
of a day, is the sanctifying and observing of
it, Deut. V. 15 ; Ex. xxxiv. 21. Also day
is the whole time of grace in Christ, 2 Cor.
vi. 2.
Ver. 25. — Save now,] Or, I beseech thee
save. In Heb. Hoshiah-na, or Hosanna,
as it is sounded in Or., Mat. xxi. 9, 15 ;
where the people and children welcome Christ
into Jerusalem, singing, ' Hosanna the son of
David,' that is, praying God most high to
save the king (Christ), who then ' came in
the name of the Lord.'
Ver. 26. — He that cometh,] That is,
the king (Christ) that cometh in the name
(power and authority) of the Lord, Luke xix.
38. We bless you,] These seem to be the
priests' words, whose office was to bless God's
people in his house, Num. vi. 23 ; Deut. x.
8; 1 Chron. xxiii. 13.
Ver. 27. — The feast-offerings,] Or,
festivity. This word is often used for a fes-
tival day, as Ps. Ixxxi. 4 ; is sometimes
figuratively used for the sacrifices offered at
those feasts, as Ex. xxiii. 18; Is. xxix. 1 ;
and so the Chald. explaineth it here. Thus
Christ is called oicr passover, 1 Cor. v. 7 ;
that is, our paschal lamb. \Vith cords,]
This word is sometimes used for thick twisted
cords, Judges xv. 13 ; sometimes for thick
branches of trees used at some feasts, Ezek.
xix. 11; Lev. xxiii. 40. Hereupon this
sentence may two ways be read ; ' bind the
feast with thick branches,' or ' bind the sacri-
fices with cords ;' both mean one thing, that
men should keep the festivity with joy and
thanks to God, as Israel used at their solem-
nities. Unto the horns,] That is, all the
court over, until you come even to the horns
of the altar; intending herel)y many sacri-
fices or boughs. The Chald. interpreteth it,
" Till he have offered him, and poured the
blood at the horns of the altar."
Vol. II.
4M
642 PSALMS.
PSALM CXIX,
This psalm containeih manifold praises of the lam of God, and
effects of the same ; with sundry prayers, and professions of obedience.
' O BLESSED are they that are perfect in way, they that walk in
the law of Jehovah. ^ O blessed are they that keep his testimonies,
they that seek him with all the heart. ' Also, they that work not
iniquity, hut walk in his ways. * Thou hast commanded thy pre-
cepts to be observed vehemently. ^ Oh that my ways were directed
to observe thy statutes. ^ Then shall I not be ashamed, when I
have respect unto all thy commandments. ' I will confess thee
with righteousness of heart, wlien I shall learn the judgments of
thy justice. ® I will observe tliy statutes, forsake thou me not
very much.
^ Where witli shall a young man cleanse his way ? by taking
heed, according to thy word. ^°With all my heart have I sought
thee, let me not wander from thy commandments. '' In mine heart
have I hid thy sayings, tliat I might not sin against thee. ^''Blessed'
art thou, Jehovah, learn me thy statutes. " With my lips have I
told all the judgments of thy mouth, " In the way of thy testi-
monies have I joyed, as above all store of riches. '* In thy pre-
cepts will I meditate, and will have respect unto tliy ways. " In
thy statutes will I delight myself, I will not forget tliy words.
" Bounteously reward unto thy servant, that I may live and
observe thy word. ^* Uncover mine eyes, that I may see the mar-
vellous things of thy law. " A stranger I am in the eartli, liide
not thou from me tliy commandments. '''" My soul is broken small
with desire unto thy judgments in all time. ^' Thou hast rebuked
the proud accursed, that wander from thy commandments. ^' Turn
Veb. 1 . — Perfect in way,] Entire, (or prayer is against God's anger, Is. Ixiv. 9. Or
unblemished) in their state or conversation. it may here have reference to the former,
See Ezek. xxviii. 15 ; Ps. i. 1. "I will keep thy statutes with vehemency, if
Ver. 2. — Seek him,] With hope and thou forsake me not."
trust, as the word also importeth, Is. xi. 10 ; Ver. 10. — Let me not wander,] Or,
with Rom. XV. 12. See also Deut. iv. 29; make me not to err. In Gr., "repel me
Jer. xxix. 13 ; 2 Chron. xv. 15. The Chald. not."
translateth, " seek his doctrine." Ver. 14. — As above,] As that which is
Ver. 3 Also they, &c.] The Gr.turn- superior to all riches ; or, as for all abundant
eth it thus, " For, not they that work ini- wealth.
quity, do walk in his ways." Ver. 16.— Delight,] Or, solace, recre-
Ver. 4. — To BE observed,] Or, for men ate myself.
to observe. See the Notes on Psalm Ver. IS. — Uncover,] Or, unveil. That
xxxvl. 3. I may,] Or, and I shall. So after in this and
Ver. 5. — O that,] Or, my wishes are other psalms often. See Ps. xliii. 4.
that, &c. The Chald. expounds it, " It is Ver. 19. — In the earth,] Or, in the
good for me that I have directed my ways." land. See Ps. xxxix. 13.
Ver, 8. — Very much,] Or, unto vehe- Ver. 20. For desire,] Or, with desir-
mency, vehemently, that is, utterly. A like ing, or, to desirt, as the Gr, saith, "My
PSALM ex IX. 643
thou from me reproach and contempt, for I have kept thy testi-
monies. ^^ Princes also did sit, they spake against me, thy servant
meditateth in thy statutes, "* Also tliy testimonies are my deliglits;
the men of my counsel.
'" My soul cleaveth to the dust, quicken thou me according to
tJiy word. ^^ I told my ways, and tliou answeredst me ; teach me
tliy statutes. ^' Make me to understand the way of thy precepts,
and I will meditate on tliy marvellous works. '''^ My soul droppeth
for lieaviness ; raise thou me up, according to thy word, " Take
away from me the way of falsehood, and graciously give me tliy
law. ^° The way of faithfulness I have chosen, thy judgments I
have proposed. '^ I have cleaved to thy testimonies; Jeliovah, let
me not be abashed. '^ I will run the way of thy commandments,
when thou shalt enlarge mine heart.
^' Teach me, O Jehovali, the way of thy statutes, that I may
keep it unto the end. '* Make me to understand, that I may keep
thy law, and observe it with all the heart. ^^ Make me to tread
in the path of thy commandments, for in it I take pleasure.
^•^ Incline mine heart unto thy testimonies, and not unto covetous-
ness. '' Turn away mine eyes from seeing false vanity j quicken
me in thy ways. ^^ Confirm to thy servant thy saying, which is
given to the fear of thee. ^' Turn away my reproach, wliich I am
afraid of, for thy judgments are good. ^"Lo, I have a desire to thy
precepts ; in thy justice quicken thou me.
^' And let thy mercies come to me, O Jehovah; thy salvation,
according to thy saying. ^^ And I shall answer hira that reproach -
soul coveteth to desire." A like form of the ix. 4), or with comfort, as Is. Ix. 5 ; or love,
Heb. word is in Jer xxxi. 12. as 2 Cor. vi. 11.
Ver. 23.— Spake,] Or, talked of me ; Ver. 33.— To the end,] Gr. continu-
spake largely and freely. See the word in ally ; some turn it, for rewards, as after the
this form, Ezek. xxxiii. 30. Gr. doth, ver. 112. The Heb. properly is
Ver. 24. — Men of my counsel,] That the heel or foot-sole, figuratively the end, and
is, my counsellors, they with whom I con- sometimes reward. See Ps. xix. 12. That
s\ilt. So in Is. xl. 13, man of his counsel, I may,] Or, a7id, I shall keep, &c. So ver.
is turned in Gr, su77tboulos, Rom. xi. 34 ; 34.
that is, counsellor. Ver. 37.— Torn away,] Or, jnake pass,
Ver. 25. — Quicken me,] Or, spare my transfer. So ver. 39. From seeing,] Or,
life, as Jos. ix. 15. tkat they see not, Ps. Ixix. 24 ; Ixvi. 18.
Ver. 26. Answeredst me,] Which the Ver. 38.— Confirm,] Or, raise up, that
Chald. expoundeth, " acceptedst my prayer." is, perform and do it, as 2 Sam. vii. 25, and
Ver. 27. And I will,"" Or, <Aa< / jwa^; that continually, as Deut. xxvii. 26, with
as verses 18 and .S3. Gal. iii. 10. So, 'to confirm words,' 2 Kings
Ver 28. Droppeth,] To wit, tears, xxiii. 3, is ' to do them,' 2 Chron. xxxiv. 31.
that is, weep'eth, as Job xvi. 20. Raise up,] Which,] That is, which servant is given (or
Or, co7ifirm, stablish, as verses 38 and 106. addicted) to thy fear, or which word is given
Ver. 30— Of faithfulness,] Or, faith, for the fear of thee, that thou mayest be
that is, a sure and faithful way. Proposed,] feared.
To wit, before i7ie, as Ps. xvi. 8. VeR. 41 .-Come,] That is, be perfo7-77ied,
Ver. 32.— Enlarge,] That is, amplify as Judg. xiii. 12.
:nd increase with wisdom, as 1 Kings iv. 29, Ver. 42.— Answer,] Heb. answer him
(as to want an heart, is to be foolish, Prov. %vord, that is, return him answer, as this
644
PSALMS.
eth me, because I have trusted in thy word. ^^ And pull not thou
out of my mouth the word of truth very mucli, because I have
liopefully waited for thy judgments. " And I will observe thy law
continually, for ever and perpetual aye. " And I shall walk in a
large room, because I have sought thy precepts. '"' And I will speak
of thy testimonies in the presence of kings, and not be ashamed.
*' And I will delight myself in tliy commandments, which I have
loved. ^'^ And I will lift up my hands to tliy commandments which
I have loved, and will meditate on thy statutes.
■" Remember the word of thy servant, for which thou hast made
me hopefully to wait. ^^ This is my comfort in mine affliction,
that thy saying quickeneth me. " The proud have scorned me
very greatly ; from tliy law I have not declined. ^^ I remembered
thy judgments of old, O Jehovah, and comforted myself. ^' A burn-
ing horror hath taken hold on me for the wicked, the forsakers of
tliy law. ^* Thy statutes have been songs to me in the house of my
pilgrimage. " I remembered in the night thy name, O Jehovah, and
observed thy law, *^ This was to me, because I kept thy precepts.
" My portion, Jehovah, I have said, to observe thy words. ^^ I
have earnestly besought thy face with all the heart ; be gracious
to me according to thy saying. ^^ I thought upon my ways, and
turned my feet unto thy testimonies. ^^ I made haste, and delayed
not, to observe thy commandments. " Bands of the wicked have
robbed me; thy law I have not forgotten. ^'^ At midnight will I
rise to confess unto thee, for the judgments of thy justice. "^^I am
a companion to all that fear thee, and that observe thy precepts.
" The earth is full of thy mercy, Jehovah ; learn me thy
statutes.
phrase importeth, 2 Sam. xxiv. 13; I Kings
XX. 9 ; xii. 16. So Prov. xxvii. 11. Or,
answer him the matter.
Ver. 43. — Vehy much,] Or, unto vehe-
mency, vehemently, as ver. 8 ; aiid it may
be referred to the word, vehemently true ;
or, to the former, pxdl not utterly.
Ver. 45. — In a large room,] Or, in
ifideness, that is, at liberty, cheerfully, free
from fears, distresses, &c., Ps. iv. 2; xviii.
22 ; cxviii. 5.
Ver. 48. — Lift my hands,] That is, put
my hands to the practice of thy law with
earnestness.
Ver. 53. — A burning horror,] A storm
of terror and dismay, as the Gr. saith,
" swooning," or "fainting."' See Ps. xi. 6.
For,] Or, from the wicked i a storm of
trouble raised by them.
Ver. 54. — Songs,] Themes, or arguments
of singing. The house,] The earthly house
of this tabernacle, where man sojourneth in
his body ; as 2 Cor. v. 1, &e.; in Gr. "the
place," that is, wheresoever I sojourn.
Veb. 56. — This was,] Thus ordered I the
course of my life; or, this variety of estate,
persecution, consolation, &c., befel me.
Ver. 57 Mt portion,] That is, as the
Gr. explaineth, "O Lord, thou art my por-
tion," as Ps. cxlii. 6; xvi. 5; Jer. x. 16;
or, " My portion, O Lord, shall be to keep
thy words."
Ver. 5S. — 'Besovg^t ,~\0y ,intreated. See
Ps. xlv. 13.
Ver. 59. — Thought upon,] Considered
upon and counted; the Cbald. saith, "I
thought to make good my ways."
Ver. 60. — Delayed not,] Or, distracted
not myself, to wit, with worldly cares, fears,
pleasures, &e.
Ver. 61.— Bands,] Or, cords, as the Gr.
also turneth it, or "companies," as the Chald.
explaineth it; so ' a band of prophets, 'for
a company of tliem, I Sam. x. 10.
PSALM CXIX, 645
** Thou hast done good witli tliy servant, Jehovah, according to
thy word. ^^ Learn me goodness of reason and knowledge, for I
have beheved in thy commandments. " Before I was afflicted, I
was astray ; but now I observe thy saying. ^ Good art thou, and
doest good ; learn me thy statutes. ^* The proud have forged
against me falsehood ; I, with all the heart, do keep thy precepts.
^^ Their heart is gross as fat ; I in tliy law have delighted myself.
'^ It is good for me that I was afflicted, that I may learn thy sta-
tutes. '^ The law of thy mouth is better to me than thousands of
gold aud silver.
" Thine hands have made me, and fasJiioned me ; make me to
understand, that I may learn thy commandments. ''* They tliat
fear thee, shall see me and rejoice, because I liave hopefully waited
for thy word, ^^ I know, Jehovah, that thy judgments are justice,
and with faithfulness thou hast afflicted me. " O let thy mercy be
to comfort me, according to thy saying unto thy servant. " Let
thy tender mercies come to me, that I may live, for thy law is my
delights. " Let the proud be abashed, for with falsehood they have
depraved me : I do meditate in thy precepts. " Let those turn to
me that fear thee, and that know thy testimonies. ^° Let my lieart
le perfect in thy statutes, that I be not abashed.
" My soul fainteth for thy salvation, I hopefully wait for thy
word. *^ Mine eyes fail for thy word, saying, When wilt tliou
comfort me ? ®^ Though I am like a bottle in the smoke, I have
not forgotten thy statutes. ^^ How many are the days of thy ser-
vant? When wilt thou do judgment on my persecutors ? ^' The
proud have digged for me pits of corruption, which are not accor-
ding to thy law. ®' All thy commandments are faithfulness ; with
falsehood do they persecute me ; help thou me. *' Almost they had
consumed me in the eartli, but I have not forsaken thy precepts.
Ver. 66 — Reason,] Or, behaviour. Heb. Ver.TS. — 'D¥.vnAVEVi,]Perverted,wronged
" taste," or " savour." See Ps. xxxiv. 1. tne, dealt perversely with me; or, would per-
Ver. 67. — Afflicted,] Or, answered, vert me from the right way.
cried, to wit, for my affliction. Ver. 79. — Turn to me,] InChald. "turn
V^ER. 69.— Forged,] Or, composed, ad- to my doctrine."
joined. So Job xiii. 4. Ver. SO. — Perfect,] Sincere. In Gr.,
V^ER. 70. — Gross,] Congealed, and so " without spot, uiil)leniislied," as ver. 1.
made hard and senseless. In Gr. "curdled Ver. 81. — Fainteth,] Faileth, or is con-
as milk." Compare Acts xxviii. 27 ; Eph. sumed, to wit, with desire. So Ps. Ixxxiv.
iv. 18. 2. Fail,] Or, are constimed, as before, and
Ver. 72.— Thousands,] To wit, of pieces, ver. 123. See Ps. Ixix. 4 ; 1 Sam. ii. 33.
as is expressed, Ps. Ixviii. 31. The Chald. Ver. 83. — In the smoke,] That is, dry
expoundeth it, "of talents." and wrinkled. Compare Ps. xx\ii. 4; cii. 4.
Ver. 73. — Fashio.ved.] Or, fitted, com- Ver. 84. — Days,] To wit, of affliction,
posed. Compare Job x. 8. See Ps. xxxvii. 12 ; cxvi. 2.
Ver. 75 With faithfulness,] Or, m Ver. 83. — Digged pits,] To take away
faith, or truth. God is faithful, which will my life, Ps. xxxv. 7. The Gr. saith, " told
not suffer us to be tempted above that we are me tales, to entrap me with erroi-s."
able, but will give the issue with the tempta- Ver. S6. — Faithfulness,] Or, faith,
tion, &c., 1 Cor. x. 13. that is, faithful, true.
646 P SA L M S.
^ x\ccording to thy mercy quicken tliou me, and I will observe
the testimony of thy moutli.
*^ For ever, O Jehovah, thy word is stedfast in the heavens.
'" Thy faitlifulness is to generation and generation ; thou liast sta-
blislied the earth, and it shall stand, '" To thy judgments they
stand this day, for they all are thy servants. ^^ Unless thy law
had been my delights, then had I perished in mine affliction. ®' For
ever I will not forget thy precepts, for by them thou hast quickened
me. ^^ I atn thine, save thou me, for I have sought thy precepts.
"'^ The wicked have waited for me to destroy me : I consider thy
testimonies. ^^ Of all perfection I have seen an end ; large is thy
commandment vehemently.
'' O how I love thy law ! all the day it is my meditation. °^ Thou
makest me wiser than mine enemies, by thy commandments ; for,
for ever it is witli me. *^ I am more prudent than all my teachers,
for thy testimonies are my meditation. '°° I am of more under-
standing tlian the elders, because I have kept thy precepts. "' I
have restrained my feet from every evil way, that I may observe
thy word. '°^ I have not departed from thy judgments, for thou
hast tauglit me. '°^ How sweet are thy sayings to my palate ! more
than honey to my mouth. '"* By thy precepts have I gotten un-
derstanding, tlierefore I hate every path of falsehood.
'°^ Thy word is a lamp to my foot, and a light to my path.
""^ I liave sworn, and will ratify it, to observe the judgments of
thy justice. '" 1 am afflicted very vehemently ; Jehovah quicken
thou me according to thy word. '°* Tlie iree-offerings of my mouth,
favourably accept thou, oh Jehovah; and learn me tliy judgments.
lua My soul is in my hand continually, and thy law I have not for-
gotten. ''" The wicked have laid a snare for me, and from thy
precepts I have not strayed. '" I possess for heritage thy testi-
monies for ever, for they are the joy of mine heart. "^ I have
inclined mine lieart to do tliy statutes, for ever to the end.
Ver. 89. — Is STEDFAST,] Or, standeth Ver. 103. — My palate,] That is, my
fast, abideth. Compare Is. xl. S. taste.
Ver. 90.. — Stablished,] Or, fitly settled. Ver. 105. — A lamp,] Or, a candle, lan-
See Ectl. i. 4. tern. So Prov. vi. 23 ; compare Job xix. 8.
Ver. 91. — To thy,] That is, according to Ver. 106. — Sworn,] Making covenant to
thy ordinations ; or, for thy judgments; in walk in tliy law, Neh. x. 29. Ratify,] Fer-
tile manner and to the ends that thou form or stablish.
appointedst them, they stand and continue, Ver. IDS. — Free-offerings,] Or, voluti-
ns Ps. xxxiii. 9. taries. See Ps. liv. 8.
Ver. 96. — Of all perfection,] Or, Ver. 109. — In my hand,] Or, ;?a//w, that
consummation, that is, of every most perfect is, I go in danger of my life. See the like
thing. Large,] Or, broad, wide, meaning phrase, Judges xii. 3 ; 1 Sam. xix. 5 ; xxviii.
infinite. 21. Su the Chald. explaineth it, " My soul
Ver. 9S.. — Tnon makest,] Or, it maketh. is in danger, as if it were upon my hand "
It is with me,] Or, it is mine, that is, thy Ver 112. — To the end,] As verse 33.
law (or every one of thy commandmeuts) are Here the Gr. turneth it, " for reward," re
mine. spectin ^ the end and reward of faith and obe-
PSALM ex IX. G47
^'^ I hate vai7i tlioiiglits, and I love thy law, "* Tliou art my
secret place, and my shield, I liopefully wait for thy word. "* De-
part from me, ye evil doers, that I may keep the commandments of
my God.
"^ Uphold me according to thy saying, that I may live ; and let
me not be abashed for my hope. '" Sustain me, and 1 shall be
saved, and I will delight in thy statutes continually. "^ Tliou liast
trodden down all them that stray from thy statutes, for their
deceit is falsehood. ''^ Like dross thou makest cease all the wicked
of the earth, therefore I love thy testimonies. '^" My flesh feeleth
horror for dread of thee, and I fear for thy judgments.
^^' I have done judgment and justice, leave me not to mine
oppressors. '^^ Be surety for thy servant, for good ; let not tlie
proud oppress me. '"Mine eyes fail for thj salvation, and for the
sayings of thy justice. ^^* Do with thy servant according to tliy
mercy, and learn me ihy statutes. '^^ I m tliy servant, give me
understanding, that I may know thy testimonies.
'^® It is time for Jehovah to do, they liave made frustrate thy
law. '-'' Therefore I love thy commandments above gold, and
above fine gold. '^^ Therefore, all thy precepts of every thing I
hold righteous ; I hate every way of falsehood.
'^' Marvellous are thy testimonies, therefore doth my soul keep
them. "" The opening of thy words giveth light, giving under-
btanding to tlie simple. '^^ I opened wide my mouth and panted ,
for I longed for thy commandments. ^^^ Turn the face unto me,
and be gracious to me, according to the judgment towards those
tliat love thy name. *^^ Firmly direct my steps in thy saying, and
let not any iniquity have dominion over me. '^* Redeem me from
the oppression of men, and I will observe thy precepts. '^^ Make
thy face to shine upon thy servant, and learn me thy statutes.
dience, as Ps. xix. 12; Heb. xi. 26 ; 1 Pet. Ver. 121. — Be sdrety,] Answering for,
i. 8, 9. and defending him. Or, give sweetness (or
Ver. 1J3. — Vain thoughts,] Or, ?^j«f- delight) unto him.
ering cogitations, or vain thiniters, as the Ver. 126. — To do,] Or, work, showing
Chald. explaineth it ; the Gr. also turning it, his power. The Chald. otherwise, " It is
" transgressors of law." It hath the name of time to do the will of the Lord." Made
top branches of trees, figuratively applied to frustkate,] Of none effect, or dissipated.
the thoughts or opinions of the mind, waver- See Ps. xxxiii. 10.
ing and uncertain, as 1 Kings xviii. 21 ; or, Ver. 128. — Hold RiGHTEoas,] Or, make
persons distracted with their own cogitations. righteous, that is, do esteem and defend to
Ver. 117. — Delight,] Or, have respect, be most right, and do rightly use them,
or contemplate, meditate delightfully. Ver. 130.. — The opening,] Or, door, that
Ver. 119. — Like dross,] Consumed with is, the declaration (as the Gr. interpreteth it);
the fire of thy wrath. See Ezek. xxii. 18 — or, the first entrance into them.
22 ; Prov. xxv. 4, 5. Makest CEASE,]That Ver. 132.. — According to the judg-
is, removest, or takest aivay. ment,] That is, as is right and meet, and
Ver. 120. — Feeleth horror,] As when behoveth ; or, after the manner, wont, and
the hair stands up for fear, and by flesh may custom that thou usest. ^o judgment is for
be meant the hair of his flesh, as is expressed, mannerox custom, Gen. xl. 13 ; Jos. vi. 15;
Job ir. 15. 1 Sam. ii. 13; xxvii. 11,
648 PSALMS.
"® Rivers of waters run down mine eyes, because tliey observe not
thy law.
^" Just art tliou, Jeliovali, and righteous thy judgments. "^ Thou
hast commanded the justice of thy testimonies, and faithfulness
vehemently. "® My zeal suppresseth me, because my distressers
liave forgotten thy words. "" Thy saying is fined vehemently, and
thy servant loveth it.
'" I am small and despised, thy precepts I have not forgotten.
"^ Thy justice is a justice for ever, and thy law is the truth.
"^ Distress and anguish have found me, thy commandments are
my delights. "* The justice of thy testimonies is for ever ; make
me to understand, that I may live.
"' I have called with the whole heart : answer me, Jehovah ; I
will keep thy statutes. '''^ I have called upon thee, save thou me,
and I will observe thy testimonies. '^'^ I have prevented in the
twilight, and cried ; I liopefuUy waited for thy word. '^^ Mine
eyes have prevented the n?^A^- watches, to meditate in thy saying.
"^ Hear my voice, according to thy mercy, Jehovah ; according to
thy judgment quicken thou me. '^'' They draw near that follow
after a mischievous purpose, they are far off from thy law.
'*' Near art thou, Jehovah, and all thy commandments are truth.
'^^ Of old I Jiave known of thy testimonies, that thou hast founded
them for ever.
"^ See mine affliction, and release me, for I have not forgotten
thy law. '" Plead my plea and redeem me, according to thy say-
ing quicken thou me. '" Salvation is far from the wicked, because
they seek not tliy statutes. ^^^ Thy tender mercies are many, O
Jehovah ; according to tliy judgments quicken thou me. '" Many
are my persecutors, and my distressers ; from thy testimonies I
have not declined. '^^ I saw unfaithful transgressors, and was
grieved yor that they observed not my saying. '** See, that I love
thy precepts : Jehovah, according to thy mercy quicken thou me.
"° The beginning of thy word is truth, and for ever is every judg-
ment of thy justice.
Ver. 136 They,] Men in general, or Ver. 143. — Found,] That is, come upon
the wicked ; as after, ver. 15S. me, as Ps. cxvi. 3.
Ver. 137. — Righteous,] To wit, is every Ver. 144.— Justice of, &c.,] Or, thy
of thy judgments; or, upright art thou iu thy testimonies are just, &c
judgments. Ver. 147. — Prevented,] To wit, thee,
Ver. 13S. — Justice of thy testimonies,] with prayer, as Ps. Ixxxviii. 14; xcv. 2.
That is, tliy just and very faithful testimo- Twilight,] The dawning of the morning, as
nies ; or, justice, thy testimonies and faith. the Chald. explaineth it, and the Heb. soine-
Ver. J 39. — Suppresseth,] Or, cutteth times signifieth, Job vii. 4.
off, that is, consumeth. Compare Ps. Ixix. Ver. 148.— Watches,] See Ps. Ixiii. 6 ;
10. xc. 4. The Chald. saith, " The morning
Ver. 140. — Fined,] Purified as in fire, and evening watches."
fs. xii. 7. Ver. 149. — Judgment,] Equity, or cus-
Ver. 142. — For ever,] That is, weWa*^- tom, as ver. 132.
ing. So ver. 144. Ver. 160. — The beginning,] Or, the
PSALM ex X. 649
'^' Princes have persecuted me without cause, and for thy word
mine heart doth stand in awe. "^' I am joyful for tliy saying, as
one that findeth much spoil. ^^ Falsehood I hate, and I abhor ;
thy law I do love. ^" Jr-'even times in a day do I praise thee, for
tlie judgments of thy justice,
^^^ Much peace is to them that love tliy law, and to them is no
stumbling-block. "^ I have hoped for thy salvation, Jehovah, and
have done thy commandments. "^ My soul hath observed thy
testimonies, and I love them vehemently, '^^ I have observed thy
precepts and thy testimonies, for all my ways are before tliee.
^^^ Let my shouting cry come near before thee, Jehovah ; accor-
ding to thy word give thou me understanding, ''" Let my suppli-
cation for grace come before thee ; according to tliy saying,
deliver thou me,
'^' My lips shall utter praise, when thou hast learned me thy
statutes. *" My tongue shall resound thy saying, for all thy com-
mandments are justice, ''^ Let thine hand be to help me, for I have
chosen tliy precepts,
'" I have longed for thy salvation, Jehovah, and thy law is my
delights. '" Let my soul live, that it may praise thee ; and let thy
judgments help me. ''^ I have strayed like a lost sheep ; seek thou
thy servant, for I have not forgotten thy commandments,
head, but the Gr. and Chald, do explain it, is no scandal in him.' He walks without fear
" From the beginning thy word is truth;" of falling.
and so for ever. Or, taking head for excel- Ver. 172.— Resound,] Or, sing. Heb.
lency, thy most excellent word is truth. ' answer,
Ver. 164,— Seven times.] That is, often; Ver. 175.— Let Mr soul live,] That is,
for seven is used for many, as Lev. xxvi. let me wholly live ; as, on the contrary, ' let
18 ; Prov. xxiv, 16 ; xxvi. 25 ; 1 Sam. my soul die," Judg. xvi. .30.
ji. 5. Ver. 176. — A lost sheep,] A sheep of
Ver. 165.— Is no stumbling block,] Or, perdition, or perishing, that is, ready to per-
they have no offence (or scandal). So in 1 ish. ' All we like sheep have gone astray,'
John ii, 10, ' he that loveth his brother, there Is, liii, 6,
PSALM CXX.
The prophet prayeth against, and reproveth the evil tongue ; 5. and
complaineth of his necessary conversation with the wicTced.
' A song of degrees.
Unto Jehovah, in my distressedness, I cried, and he answered
me, "^ Jehovah, deliver thou my soul from the lip of falsehood,
Ver. 1.— Of degrees,] Or, of ascensions, voice on high,' (Heb. le mah-lah), 2 Chron.
ofheiohts. Heb. kam-mahaloth, that is, a xx. 19. Or, this title noteth the excellency
psalm to be sung with an high voice ; as the of the song, for short, grave, and pithy sen-
Levites are said to praise God ' with a great tences; as Adam ham-mahalah, is a 7nan of
Vol. II. 4 N
650
PSALMS.
from the tongue of deceit. ^ What shall it give thee, and wiiac
shall it add to thee, tongue of deceit. * Sharp arrows of a mighty-
one, with coals of juniper. * VVo is me that I sojourn with Meshec,
dwell with the tents of Kedar. ^ My soul it hatli much dwelt witli
him that hateth peace. ' I am for peace, and when I speak, they
are for war.
eminence, or of high degree, 1 Chron. xvii.
J 7. Sundry other ways is this title under-
stood as of the stairs that went up to the house
of the Lord, whereon the fingers should stand;
and this the Chald. favoureth. Also of the
coming up from Babylon, (called maha-lah,
an ascension, Ezr. vii. 9), &e. Fifteen
psalms together have this title prefixed.
DisTRESSEDNBss,] That is, sore distress.
The Heb. addetli a letter to increase the sig-
nification; so, helpfulness for full help, Vs.
xliv. 27. Cried,] In Chald., " prayed, and he
received my prayer."
Ver. 3. — What shall it give,] Or, as
the Gr. hath, xvhat shall be given, that is,
what good or profit shalt thou get? meaning,
none at all. The verb active is often used
passively. See Ps. xxxii. 9; xxxvi. 3. Or,
what shall he (meaning God, or any one) give
to thee, O deceitful tongue ? It add,] Or,
be added, to wit, as good or advantage. So
Ps. cxv. 14. ToxGUE,] This may also be
read, what shall the tongue of deceit give to
thee, that is, profit thee, speaking to the cal-
umniator.
Ver. 4 — Arrows, &c.,] This may note
out the hurt of a guileful tongue, whose evil
words are like arrows, Ps. Ixiv. 4 ; Prov.
XXV. IS ; or, the reward which God will give
the deceitful tongue, his plagues. ' Like
arrows,' Ps. xliv. (3 ; Deut. xxxii. 23 ; Ezek.
V. 16. Coals of juniper,] Which wood in
burning smelleth sweet, but the coals thereof
burn extremely, and last long ; so that under
the ashes the glowing coals may be kept (as
some write) a year long. So it fitly noteth
the long lasting infamy of an evil tongue.
Or, if we refer it to God's judgments, they
are severe and durable, as Deut. xxviii. 59;
Ps. xviii. 9; cxl. 11.
Ver. 5. — Sojourn,] Or, am a pilgrim, a
stranger. With Meshec,] That is, with a
profane and barbarous people, like the poste-
rity of Meshec and Kedar, mentioned in Gen.
X. 2; xxi. 13. Meshac signifieth length or
protraction, and so may here be taken for no
proper name, but I sojourn so long ; and thiu
the Gr. turneth it," My peregrination is pro-
longed." Tents of Kedar,] The son of
Ishmael, Gen. xxv. 13, whose children dweH
in Arabia, Is. xxi. 13 — 17; therefore the
Chald. here turneth it, " Arabians." They
dwelt in tents or cottages in the wilderness,
as shepherds. See also Is. xlii. 11; Jer.
xlix. 28, 29 ; Ezek. xxvii. 21.
Ver. 6. — It hath much,] Or, to itself
(in its own seeming) hath long dwelt. So
Ps. cxxiii. 4.
Ver. 7. — For peace,] Or, to peace, as
after_/br or to war, that is, addicted thereto;
or understand, a man of peace, that is, peace-
ful, as the Gr. expoundeth it. So Job v. 24;
xxi. 9 ; 2 Sam. xvii. 3. See the like phrase,
Ps. cix. 4. Also in Ob. 7, thy bread, for
men of thy bread.
PSALM CXXL
The great safety of those tlmt trust in God's protection.
' A song of degrees.
I lift up mine eyes unto the mountains, from whence shall come
mine help. * Mine help cometh from Jehovah, which made heavens
Ver. 1. — Of degrees,] Or, for degrees,
or, ascensions. See the first Note on the
former psalm. The mountains,] Zion and
Morijah, where was the sanctuary of God, who
had his foundations in the holy mountains,
Ps. Ixxxvii. 1, which was a figure of the
heavens, Heb. ix. 24 ; and sometimes moun-
tains and heavens are used for the same, as
Ps. xviii. 8, with 2 Sam. xxii. 8. So the
meaning is, that when he looked up to God
PSALM CXXII.
651
and earth. ^ Let him not give thy foot to be moved, let liim not
slumber that keepeth thee. * Lo, he will not slumber nor sleep, that
keepeth Israel. * Jehovah is thy keeper, Jehovah thy shadow upon
thy right hand. ^' The sun shall not smite thee by day, nor the
moon by night. ' Jehovah will keep thee from all evil : he will
keep tliy soul. ® Jehovah will keep thy going out and thy coming
in, from this time and for ever.
for help, he received it. Or, we may read it
thus, ' Shall I lift up mine eyes to the moun-
tains ?' that is, to the place where idols are
worshipped, Deut. xii. 2, as if he should say,
Far be it from me. ' For in vain is help ex-
petted from the hills, or the multitude of the
mountains ; but in Jehovah our God is the
salvation of Israel," Jer. iii. 23. The lifting
up of the eyes singifieth hope and expecta-
tion, Ezek. xviii. 6 ; so Ps. cxxiii. 1.
Ver. 3. — To BE MOVED,] O)', to sHde, or,
to commotion, which meaneth a fallitig into
evil. See Ps. xxxviii. 17. Not slomber,]
That is, not neglect any care or diligence for
thy good, Ps. exxxii. 4 ; Prov. vi. 4; Is. v.
27.
Ver. 5.— Shadow,] That is, protection,
roml'iirt, and refreshing from heat, Is. xxv. 4 ;
iv. C; Num. xiv. 9; see also Ps. cix. 31.
Ver. C. — The sun,] Which annoyeth
with heat, as the moon doth with cold va-
pours, John iv. 8 ; Gen. xxxi. 40. And the
sun and moon being rulers of day and uight,
Ps. cxxxvi. 8, 9, imply all other things what-
soever. But this hath reference to God's
protection of Israel in the wilderness, Ex.
xiii. 21 ; Is. iv. 5.
Ver. 8. — Thy going out and coming in,]
That is, all thy administiation, aliairs, and
actions. See the like phrase, Deut. xxviii.
6 ; 2 Chron. i. 10 ; 2 Sam. iii. 25 j Acts i.
21 : ix. 28.
PSALM CXXIL
David's joy for the church, and prayer for the peace thereof
' A song of degrees, of David.
I REJOICED in them that said imto me. We will go into tlie house
of Jehovah. ^ Our feet have been standing in thy gates, O Jeru-
salem, ^ Jerusalem builded as a city that is joined to itself toge-
ther. * Whither the tribes go up, the tribes of Jah, to the testi-
mony of Israel, to confess unto the name of Jehovah. ^ For there
are set thrones for judgment, thrones for the house of David.
° Ask ye the peace of Jerusalem ; safe quietness have they tliat
Ver. 1. — In them,] Or, /or them. Gr.,
" For the things that were said." We will,]
Or, let us go, exhorting one another, as Deut.
xxxiii. 19. House,] Which ihe Chald. ex-
poundeth " House of the sanctuary of the
Lord."
Ver. 3. — Joined itself,] Compact, fitly
framed and builded together for an habitation
of God through the Spirit, Eph. ii. 21, 22.
So the curtains of the tabernacle were con-
joined, Ex. xxvi. 3.
Ver. 4. — To the testimony,] That is,
the ark, wherein were the tables of testimony,
and from whence God testified his presence
by oracle, Ex. xxv. 21, 22. Or, by the tes-
timony to Israel, that is, according to the
charge given foi their coming thither, Deut.
xvi. 16, 17.
Ver. 5. — Are set,] Or, set thrones, that
is, they stand, or remain still, or are set,
active for passive, as Ps. xxxvi. 3. Of the
house,] Or, for the house, that is, the pos-
terity, as Ps. cxv. 10. The Chald. saith,
•' For the kings of the house of David."
Ver. 6.— Ask,] That is, desire, or pray
for the peace. In Gr., " The things that
belong to the peace." See the like speech,
Luke xix. 42 ; Jcr. xv. 5. Safe quiet
(552
PSALMS.
love thee. ' Peace be in thy fort, safe quietness in thy palaces.
^ Because of my brethren and my neighbours, I will speak, O peace
be in thee. '* Because of the Iiouse of Jehovah our God, I will seek
good for thee.
NESS HAVE,] Or, they shall have safe ease,
or, tranquillity, prosperity. The word mean-
eth both quietness from troubles, and abun-
dance of welfare. So Ps. xxx. 7; Ixxiii. 12.
Ver. 7. — Fort,] Or, rampart, frontiers,
whereof he speaketh in Lam. ii. 8.
Ver. 9. — Good for thee,] Or, thy good.
See Neh. ii. 10.
PSALM CXXIIL
A profession of patient confidence in God, and prayer to he deli-
vered from contempt.
* A song of degrees.
Unto thee lift I vip mine eyes, O thou that sittest in the hea-
vens. ^ Lo, as the eyes of servants are unto the hand of their
masters ; as the eyes of a maiden unto the hand of her mistress ;,
so our eyes unto Jehovah our God, until that he be gracious to us.
^ Be gracious to us Jehovah, be gracious to us ; for we are very
much filled with contempt. ^ Our soul it is very much filled with
the scorning of those that are at ease, the contempt of the proud.
Ver. 1. — Sittest,] That is, reignest,
governest, judgest ; lor heaven is God's
ihrone. Is. Ixvi. J.
Ver. 2. — That he be gracious,] Or,
show mercy. This noteth continual prayer
without fainting, as Luke xviii. 1 — 7.
Ver. 4. — It is,] Or, to itself, as Ps. cxx.
6. Of the proud,] Or, be to the proud; as
a prayer that the evil may turn upon them-
selves.
PSALM CXXIV.
David teacheth Israel to bless God for their delicerance.
' A song of degrees, of David.
Except Jehovah, he had been" for us, now let Israel say : ^ Ex-
cept Jehovah had been for us, wlien men rose up against us : ^Then
they had swallowed us up alive, when their anger was kindled
against us. * Tlien the waters had overflowed us, the stream had
passed over our soul. ^ Tlien the proud waters had passed over our
Ver. 1. — Except Jehoyah,] Or, but for
Jehovah who was. The Chald. saith, " Ex-
cept the word of the Lord," &c.
Ver. 2.— Men,] la Chaldee, "sinful
men."'
Ver. 4. — ^Waters,] That is, a sinful peo-
ple, as Is. lix. 19; Rev. xvii. 15.
Ver. 5. — Proud waters,] The Chald.
exponndeth it, " The King whose camp is
like the high waters of the sea." '
PSALMS CXXV., CXXVI.
653
soul. ^ Blessed be Jehovah, who hath not given us/or a prey unto
their teeth. ' Our soul, as a bird, is escaped out of tlie snare of the
fowlers ; the snare is broken, and we are escaped. *Our help is in
the name of Jehovah, the maker of heavens and earth.
PSALM CXXV.
The safety of such as trust in God. 4. A prayer for the godly ^ and
against the tvicked.
' A song of degrees.
They that trust in Jehovah, shall be as Mount Zion, which is
not moved, but remaineth for ever. ^ Jerusalem, the mountains are
round about it, and Jehovah is round about his people, from this
time and for ever. ' For the rod of wickedness shall not rest upon
the lot of the just ; that the just put not forth their hands unto
any injurious evil. * Do good, O Jehovah, unto the good, and to
the righteous in their hearts. ^ But tliey that turn aside to tlicir
crookednesses, Jehovah will lead them away with the workers
of painful iniquity : Peace shall be upon Israel.
Ver. 1. — ^They that tkust,] The Chald.
explaineth it, " The just which trust in the
word of the Lord."
Ver. 2. — And Jehovah,] That is, and
so Jehovah, which the Chald. expoundeth,
" The divine presence (or majesty) of the
Lord."
Ver. 3. — Of wickedness,] That is, of the
wicked, h.s pride, for proud men, Ps. xxxvi.
12 ; and their rod meaneth their dominion
or poioer, as Ps. ii. 9. Lot,] That is, in-
heritance, as is expressed in Jos. xviii. 11 ;
1 Pet. V. 3.
Ver. 5. — Crookednesses,] Crooked vays
or vices. Lead them away,] Or, make
them go away, that is, to die, as 1 Chion.
xvii. 11, compared with 2 Sam. vii. 12. So
the Chald. paraphraseth, "Will lead them to
hell, and their part shall be with the workers
of iniquity."
PSALM CXXVI.
The church, celebrating her incredible return out of captivity, pray
ethfor, and prophesieth the good success thereof
^ A song of degrees.
When Jehovah returned the captivity of Zion, we were like
Ver. 1 . — ^The cAPxrviTY,] Or, the rever-
sion, that is, the multitude of captives return-
ing from bondage. See Ps. xiv. 7 ; Ixviii.
19; Deut. xxx. 3. The return from Babel's
bondage figured our redemption by Christ,
Is. X. 21, 22; Rom. ix. 27. And to return
the captivity, sometimes is to restore all that
was lost. Job xlii. 10. That dream,] That
felt jiiy and comfort incredible, which we
doubted whether it were true or not ; as did
the apostle Peter, Acts xii. 9 ; see also
Is. xxix. 7, 8. The Chald. expoundeth
it, " Like sleepers which wake from their
dreams."
654
PSALMS.
tliern that dream. * Then was our mouth filled with laughter, and
our tongue with joyful shouting ; then said they among the hea-
then, Jehovah hath done very great things with them. ^ Jehovah
hath done very great things with us, we are joyful. * Turn thou,
O Jehovah, our captivity, as the streams in the south. * They that
sow with tears, shall reap with joyful shouting. *• He going goeth,
and weepeth, bearing the sowing seed : he coming cometh with
joyful shouting, bearing his sheaves.
Ver. 2. — JoYFaL SHOUT,] Or, song, or
shrill singing. So ver. 5, 6. Compare Job
viii. 21. Done very great things,] Or,
done magnificently, or magnified his doings,
as tlie Gr. traiislateth this phrase, in Joel ii.
20, the Heb. being, "He hath magnified to
do," like that in 2 Chron. xxxiii. 6, ' Man-
a?seh multiplied to do,' that is, did much
evil. With them,] Or, tvith these men.
Ver. 4. — Our captivity,] That is, the
rest of the captives which remain yet behind,
bring them also. So captivity is for captives,
Ezek. xi. 24, 25. In the south,] That is,
in tJie dry ground; for so the Heb. word
signifieth, and so south lands were waterless,
Judg. i. 15. Here we may understand, ' This
shall be to us as rivers in the south.' The
Chald. paraphraseth, "As the land is turned
when water-springs break forth into it, in time
of drought."
Ver. 5. — Shall reap.] Or, let them reap,
as continuing the former piayer, so after.
Ver. 6. — He going goeth, ]That is, wer_y
sower, forementioned ; therefore the Gr.saith,
" They did going go," which phrase meaneth
a continual and diligent going. The sowing
seed,] The seed to be soivn. Heb., " The
drawing of the seed," that is, the seed of
drawing, or, of sowing, as this phrase mean-
eth, Amos ix. 13 ; or, the dray of seed, that
is, the seed basket. Sometimes drawing is
purchasing, as Job xxviii. 18, which may
also be minded here, the purchased, (that is,
precious) seed.
PSALM CXXVIL
The virtue of God's lless'mgs 'm all estates. 3. God's children are his
gift.
' A song of degrees for Solomon.
If Jeliovah build not the house, in vain do the builders thereof
labour tJierein -, if Jehovah keep not the city, in vain doth the keeper
wake. ^ It is vain for you to rise up early, to sit up late, to eat
tlie bread of sorrows ; so he will give liis beloved sleep.
^ Lo, sons are an heritage of Jeliovah ; the fruit of the womb.
Ver. 1 — For Solomon,] As Ps. Ixxii. 1,
or, of Solomon. The City,] In Chald., " The
city Jerusalem."
Ver. 2. — To rise uPEARLY,]Or, ^oiecar/y
in rising, to he late in sitting, eating, &c.
Of sorrows,] That is, gotten with much
sorrower pains; as bread of wickedness, Prov.
iv. 17, is that which is wickedly gotten ; or
bread of sorrows may mean coarse meat, as
bread of pleasures, Dan. x. 3, is dainty fine
meat. So,] By building, keeping, and bless-
ing their labours without sorrow ; or, surely
he will give. His beloved)] Or, darling;
the Heb. Jedid hath reference to Solomon's
name Jedidjah, 2 Sam. xii. 25, that is,
beloved of . /ah ; but the Gr. turneth it plu-
rally, " His beloved ones." Sleep,] Quiet
rest without carking care and sorrow. There-
fore also the Heb. word shenais written with
S a quiet dumb letter, (otherwise than usual)
to denote the more quietness.
Ver. 3. — An heritage,] That is, a
reward or blessing given of the Lord. So
Job XX. 29; Is. liv. 17; Ps. Ixi. 6. Wages,]
Or, reward, which sometimes is of debt for
service, Num. xviii. 31 ; Gen. xxx. 28.
PSALM CXXVIII.
G55
lis wages. * As arrows in tlie hand of a mighty man, so are sons
of the youth. * O blessed is the man that hath filled his quiver
with them ; they shall not be abashed, wlien they shall speak witli
tlie enemies in the gate.
Sometimes of favour, Rom. iv, 4, as God's
rewards to his servants, Gen. xv. 1 ; Is. Ixii.
11.
Ver, 4. — Sons of youth,] That is, young
men, who are a help to their parents against
the enemy, as arrows in the battle. Com-
pare 1 John ii. 14 ; Prov. xx. 29.
Ver. 5. — His quiver with them,] That
is, his hotise fiill of children. When they
SHALL SPEAK,] That is, plead in judgment,
which was at the city gates. See the con-
trary. Job V. 4. It may also be read, ' But
they shall subdue the enemies in the gate.'
The Gr. giveth the first interpretation. The
Chald.saith, " When they contend with their
adversaries in the gate of the judgment hall.''
PSaLM CXXVIII.
The sundry blessings which follow them that fear God.
^ A song of degrees.
O HAPPY is every one that feareth Jehovah, that walketh in his
ways.
^ When thou slialt eat the labour of tliy liands, O happy thou,
and good shall it he imto thee. ^ Thy wife shall be as a fruitful
vine by the sides of thine house, thy sons as olive plants round
about thy table.
* Lo surely thus shall the man be blessed that feareth Jehovah.
^ Bless thee will Jehovah out of Zion, and see tliou the good of
Jerusalem, all the days of thy life. ® And see thou thy son's sons ;
peace upon Israel.
Ver. 1. — O HAPPY,] Or, blessed, as Ps.
i. 1.
Ver. 2. — When thou,] Or, For (surely)
thou shall eat. The labour,] That is,
things got with labour, according to the law.
Gen. iii. 19 ; and this is of God's hand, Eccl.
ii. 24 ; the contrary whereof is a curse, Deut.
xxviii. 30, 31, 33. Good,] Profitable and
pleasing, as Deut. xxiii. 1(5. The Chald.
explaineth it, " Happy thou in this world,
and good (shall it be) unto thee in the world
to come."
Ver. 3. — Fruitful,] Or, fructifying.
See also this similitude, Ezek. xix. 10: Gen.
xlix. 22. Olive plants,] Always green,
Ps. Hi. 10, and legitimate, as the olive ad-
mitteth no other grass.
Ver. 5 Will Jehovah,] Or, prayer-
wise, (as the Gr. hath it) Jehovah bless thee.
See thou,] Or, thori shalt see, that is,
enjoy. Look the Notes on Ps. xxvii. 4 ;
xxxvii. 3. The good,] That is, the good
things, as the Gr. hath it. See Ps. Ixv. 5.
Ver. 6.— Thy son's sons,] Or, sons to
(or of) thy sons. See this fulfilled in Jol)
xlii. 16, where Job * saw his sons, and his
son's sons, even four generations."
656 PSALMS.
PSALM CXXIX.
Many are the offlictioyis of Israel, hut God delivereth them. 5. Their
haters are cursed.
' A song of degrees.
Often have they afflicted me from my youth, may Israel now
say. * Often have they afflicted me from my youtli, yet have they
not prevailed against me. ^ The ploughers ploughed upon my back,
they made long their furrow. * Jehovah just, he hatli cut asunder
the cord of the wicked. * Let them be abashed and turned back,
all that liate Zion. ^ Let tliem be as the grass of the house tops,
which afore one pulleth it off, is witliered. "' Wherewith he that
moweth, filleth not his hand ; or he that bindeth sheaves, his
bosom. ^ Neither do tliey that pass by say. The blessing of Jeho-
vah be upon you, we bless you in the name of Jehovah,
Ver. !.■ — Oytk^,'] Or, much, vehemently. Ver. 5. — Let them,] Or, they shall le
From my youth,] My first constitution in abashed.
Egypt, Ezek. xxiii. 3. Not prevailed,] Ver. 6. — Pulleth it off,] Or, pw/Ze^A //
In Chald., " They could not do me evil." out, namely, the book to cut it. The Chald.
Ver. 3. — Ploughers,] That plough ini- explains it, " Which before it flourisheth, an .
quity, Job iv. 8. The Gr. saith, "sinners." east wind cometh and bloweth on it, and it
Furrow,] A.r\dfurrows, that is,every of them, withereth."
(for the Heb. hath both readings), meaning Vkr. 7. — His bosom,] His arms, as Is.
tlieir injuries, or iniquity, as the Gr. turn- xlix. 22 ; or, lap.
eth it. Ver. 8.— We bless you,] The Chald.
Ver. 4. — Cord,] For corrfs or ro;Bes ; one addeth, " And they answer them not, we
put for many. See Ps. viii. 9 ; by cords, bless you," &c., taking this latter branch to
meaning counsels and enterprises, wherewith be the harvestmen's answer, as in Ruth
they drew the plough of their iniquity. Is. v. ii. 4.
18.
PSALM CXXX.
The psalmist praying out of deep afflictions, professeih his hope and
patience, and exhorteth Israel to the like.
^ A song of degrees,
■ Out of the deeps do I call unto tliee, Jehovah. ^ Lord, hear
my voice, let thine ears be attentive to the voice of my supplica-
tions for grace. ^ If thou shouldest observe iniquities, O Jali, Lord,
who shall stand ? * But with thee is forgiveness, that thou may est
be feared. * I earnestly expect Jehovah, my soul earnestly expect-
eth, and for his word do I hopefully wait. ® My soul for the
Ver. 1 — Deeps,] Or, low places, ih&i \s, Ver. 3. — Shall stand,] Or, can s b-
great calamities, Ps, Ixix. 3, 15, with hearty sist, meaning, that no man, under such cir-
deep afl'ections, and lowliness of mind. oumstances, can.
PSALMS CXXXI., CXXXII.
657
Lord, tnore than watchmen for tlie morning, watclimen for the
morning. '^ Let Israel hopefully wait for Jehovah, for with Jeliovah
there is mercy, and witli him is much redemption. ^ And he will
redeem Israel from all his iniquities.
Vee. 6. — Watchmen,] Or, warders,
keepers. Which the Chald. explaineth tlms,
•• More than they which observe the morning
watch, which they observe that they may ofl'er
the morning sacrifice. For,] Or, to the
morning.
Ver. 8.— His,] Or, their iniquities. See
the Note on Ps. xxv. 22.
PSALM CXXXL
David professeth his humility, and exhorteth Israel to hope in God.
' A song of degrees of David.
Jehovah, mine heart is not haughty, neither are mine eyes
lofty, neither walk I in great matters, and too marvellous for me.
'^ If I have not composed and stilled my soul, as a weaned child
with his mother ; as a weaned child with me is my soul. ^ Let
Israel hopefully wait for Jehovah, from this time and for ever.
Ver. 1. — Haughty,] Or, lifted up, with
pride. See Deut. xvii. 20 ; Prov. xvi. 5 ;
2 Chron. xxxii. 25, 26 ; Ps, ci. 5. Mar-
vellous,] That is, too hard for me, high and
above my reach, as Ps. cxxxix. 6.
Ver. 2. — If I have not,] That is, surely
I have ; an oath, whereof part is concealed.
See Ps. xcv. II, Jer. xlix. 20. Composed,]
Or, put fit and in order. The Chald. ex-
poundeth it, " If I have not put my hand on
my mouth, and silenced my soul, till it might
hear the words of the law, as a weaned child
on his mother's breast," &p. Stilled,] Or,
made silent, refraining it from noisome lusts.
As a weaned child,] That is, meek, mo-
dest, humble, submissive, simple, &c. See
Matt, xviii. 1—4.
PSALM CXXXII.
David's care to bring home the ark of God. 8. His prayer at the
removing thereof. 11. The Lord's oath and promises to David and to
the church.
' A song of degrees,
Jehovah, remember unto David all his affliction.
How he
Ver. 1. — Unto David,] Or, for him,
that is, for good unto him ; or, David with
all his afflictions. So Ps. cxxxvii. 7. Af-
fliction,] Or, humiliation, afflicting care,
for to have the ark brought home unto him,
1 Chron. xiii. 1, 2, 3, 12 ; xv. 1, 2, &c. ;
or, to build God an house, 2 Sam. vii. I, 2.
Vol. II. 4
Ver. 2. — The Mighty One,] In Gr, the
God of Jacob, so called first by Jacob him-
self, Gen, xlix. 24. This title is also given
to other things, as Ps. Ixxviii. 25 ; xxii. 13.
Ver. 3. — If I enter,] That is, surely J
will not enter. See Ps. xcv. 11; Ixxxix.
36. Compare this care of David with the
658
PSALMS.
sware unto Jehovali, vowed unto tlie Mighty One of Jacob. ^ If
I enter into the tent of mine house ; if I go up upon the pallet of
my beds. * If I give sleep to mine eyes, slumber to mine eye-lids.
^ Until I find a place for Jehovah, dwelling -jo/aces for the Mighty
One of Jacob. * Lo, we heard it was in Ephrathali, we found it in
the fields of the woods. ^ We will go into his dwelling-places ; we
will bow down ourselves at the footstool of his feet. *Arise, Jehovah,
to thy rest, thou, and the ark of thy strength. ' Let thy priests be
clothed witli justice, and let thy gracious saints joyfully shout.
'" For thy servant David's sake, turn not away the face of thine
anointed. " Jehovah sware unto David truth ; he will not turn
from it ; of the fruit of thy womb will I set upon thy throne.
'^ If tliy sons keep my covenant, and my testimony that I shall
teach them, also their sons even to perpetuity, shall sit upon thy
throne. " For Jehovah hath chosen Zion, liath desired it for his
seat. " This is my rest even to perpetuity, here will I sit, for I
have desii'ed it. '^ Her victuals I will blessing bless, her poor I
will satisfy with bread. '^ And her priests I will clothe with salva-
contraiy negligence of the people, Hag. i. 4 ;
2 Sam. vii. 1, 2. Mine hodsk,] Mentioned,
1 Chion. XV. 1.
Ver. 5. — Find,] That is, prepare or build;
so Acts vii. 46 ; also in Ps. xxxvi. 3. Find-
ing is accomplishing. For Jehovah,] That
h, for his ark to rest in, which the Chald.
explaineth, " A place for the house of the
Lord's sanctuary." Dwelling-places,] Or,
habitacles. See Ps. xliii. 3.
Ver. 6.- It,] God's ark, ver. S. Eph-
RATHAH,] The country of Ephraim, the city
Shiioh, nliere God's house and ark had long
continued, Judg. xviii.31 ; xxi. 19 ; 1 Sam.
i. 3. Therefore an Ephraimite is called an
Ephrathite, Judg. xii. 5. The fields of
THE WOOD,] In the city of Kirjalh-jearim,
that is, the city of the woods, where the ark
was twenty ve^rs, afier it came home from
the Philistines, 1 Sam. vi. 21 ; vii. 1, 2. It
was also called Baal (the plains) of Judah, 2
Sam. vi. 2.
Ver. 7. At the footstool,] Or, towards
it, meaning the sanctuary, See Ps. xcix. 5.
Ver. 8. Thy best,] The sanctuary
buildyd for thy name, as I Chrou. xxviii. 2;
2 Chron. vi. 41. Ark,] Or, chest, coffer,
which was made of shittim or cedar wood,
overlaid with plates of gold, whose cover,
called the mercy-seat, was also of pure gold,
on which were two glorious cherubs of gold,
from whence God gave his oracle, Ex. xxxvii.
1 — 7 ; Num. vii. 89. In this ark were the
two tables of the law or testimony, written
with the finger of God, Deut. x. 3—5. This
ark is called God's strength and glory, Ps.
Ixxviii. 61. For 'ark of thy strength,' the
Chald. saith, " The ark wherein thy law
is."
Ver. 9. — Clothed with justice,] That
is, let them justly and holily administer their
priest's office. So Job, speaking of his just
administration, saith, ' I put on justice, and
it clothed me, my judgment was as a robe
and crown," Jub xxix. 14. Therefore the
priests had holy garments to minister in, Ex.
xxviii. 2, 3. In 2 Chron. vi. 41, and after
here in ver. 16, ' the priests are clothed with
salvation." So Christ and his people., Is.
Ixi. 10 ; Rev. i. 13 ; xix. 8. Thy saints,]
The people of Israel, 1 Chron. xv. 28, and
specially the Levites which were singers in
God's sanctuary. So the Chald. paraphras-
eth, "Let thy priests be clothed with the
garments of justice, and let the Levites, thy
saints, say praises for the oblations."
Ver. 10. — David's sake,] For the pro-
mises made to David ; or, for Christ's sake,
called often David. See Ps. xviii. 51.
Turn not away thy face,] That is, deny
not the request, as 1 Kings ii. 16, 17, 20.
Ver. 11. — Truth,] That is, a true oath,
a faithful promise. Fruit of thy woiMB,]
Or, belly, that is, thy children. See 2 Sam.
vii. 12. And this prophecy respecteth Christ,
Acts ii. 30.
Ver. 13. — His seat,] Or, dwelling-place,
See Ps. Ixviii. 17.
Ver. 15. — Victuals,] Or, meat. See
Ps. Ixxviii. 25. Blessing bless,] This not-
eth certainty and abundance of blessing.
Ver. 16. — With salvation,] The min-
PSALM CXXXIII.
659
tion, and her gracious saints shall shouting shout jot/fully. "There
will I make the horn of David to bud ; I have ordained a lamp for
mine anointed. '^ His enemies will I clothe with shame, and on
liim his crown shall flourish.
istration of the word, whereby they save them-
selves and those that hear tliem,l)eut. xxxiii.
10; 1 Tim. iv. 16. So God's ministers are
called saviours, Obad. 21. See before, ver.
9. The Chald. translateth, " VVitli garments
of salvation," or of redemption.
Ver. 17. The horn to bod,] Or, fogrow,
that is, the kingdom and power to increase,
as the Chald. saith, "I will make a glorious
king to bud in the house of David." See Ps.
Ixxv. 5 ; Ixxxix. 18, 25. So Christ is called
the horn of salvation, Luke i. 69. Ordained
A LAMP,] Or, prepared a candle, the bright
glory of the kingdom by a successor, as 1
Kings xi. 36 ; xv. 4 ; 2 Kings viii. 19; see
Ps. xviii. V9.
Ver. is. — Clothe with shame,] The
Chald. saith, " With garments of shame."
He meaneth they shall be disappointed and
confounded in all their enterprises. So Ps.
xxxv. 26 ; cix. 29. Crown,] Or, diadem,
a sign of government and sanctity. There-
fore the Gr. turueth it, " sanctification." See
Ps. Ixxxix. 40.
PSALM CXXXIIL
The benefit of the communion of saints.
' A song of degrees of David.
Behold how good and how pleasant it is, for brethren to dwell
even together. ^ Like the good oil upon the head, which went
down upon the beard, the beard of Aaron, which went down upon
the collar of his garments. ^ Like the dew of Hermon Avhich
descendeth upon tlie mountains of Zion ; for there Jehovali hath
commanded the blessing, life unto eternity.
Ver. 1. — Together,] In unity and con-
cord. The Chald. paraphraseth, "To dwell
in Zion and Jerusalem, like two brethren
together."
Ver. 2. — The good oil,] The balsam, or
oil of holy ointment, made of the principal
spices, for the Lord's tabernacle and minis-
ters. See Ex. xxx. 23, 25, 26—30. The
collar,] Heb., the mouth, that is, the edge,
the upper hole or border which was bound
about that it should not rent, Exod. xxix.
23.
Ver. 3. — Hermon,] An high and fertile
mount without Jordan, watered with the dew
of heaven. It was called also Shirion. See
Ps. xxix. 6. Which descendeth,] Understand
here again, 'and as the dew that descended,'
for Hermon and Zion were far asunder.
There,] Where brethren dwell in unity.
Commanded,] Appointed, sent effectually.
660
PSALMS.
PSALM CXXXIV.
An exhortation to lless God.
^ A song of degrees.
Behold, bless ye Jehovah, all ye servants of Jehovah, that stand
in the house of Jehovah in the nights. " Lift up youi* hands in the
sanctuary, and bless Jehovah. ^ Jehovah bless thee out of Zion :
he that made heavens and earth.
Ver. 1. — That stand,] That is, serve
or minister, as, which stood before the king,
Jer. li. 12, for which is written, in 2 Kings
XXV. 8, ' servant of the king.' Here is meant
chiefly the priests and Levites, whose office
was to stand and minister, Deut. x. 8; xvii.
12; Ezek. xliv. 11, 15. So Neh. xii. 44,
the priests and Levites that stood, that is,
served. See also Ps. xiii. 5. The Chald.
expoundeth it, ' That stand in the watches
of the house of the sanctuary of the Lord,
and do praise in the night.' In the night,]
Keeping the watch of the Lord. See Lev.
viii. 35; 1 Chron. ix. 33.
Ver. 2. — In the sanctuaky,] Or, to-
zvards the holiness, that is, the most holy
p!ace, where God dwelt between the cheru-
bims; or, in holiness, that is, holily.
Vbr. 3. — Bless,] Or, will bless thee,
speaking to God's people. Compare Numb.
vi. 24 ; Ps. cxxviii. 5 ; and the promise,
Ex. XX. 24, ' In all places wheie I put the
memory of my name, I will come unto thee,
and bless thee.'
PSALM CXXXV.
God's servants are exhorted to praise him for his mercies to Israel.
5. His porcer. 8. His Judgments on their enemies. 15. The vanity of
idols. ]9. An exhortation to bless God.
' Hallelujah.
Praise ye the name of Jehovah, praise him, O ye servants of
Jehovah. '^ That stand in the house of Jehovah, in the courts of
the house of our God. ^ Praise ye Jah, for Jehovah is good ; sing
psalms to his name, for it is pleasant. * For Jah hath chosen to
him-5e{/" Jacob, Israel for his peculiar treasure. * For I do know
tliat Jehovah is great, and our Lord is above all gods. ^ All that
pleaseth Jehovah he doth, in the heavens, and in the earth, in the
seas, and all deep /(/aces. ^ He causeth vapours to ascend from the
Ver. 1. — HALLELUjAn,] That is, praise
or glorify ye Jah. It is a word of joyful
exhortation to sing praises to the Lord for his
mercies, and in the end of psalms is added
as Amen, for a cheerful acclamation. See
Ps. civ. 35; cvi. 48; also Rev. xix. 1, 3,
C.
Ver. 4. — Peculiar treasure,] Or,
precious and singular possession, property.
So Deut. vii. 6. This was promised by the
law, Ex. xix. 5, but performed by Christ, his
redeeming and purifying of his people. Tit.
ii. 14; 1 Pet. ii. 9.
Ver. 7. — Vapours,] Or, elevations. In
Or., " clouds;" for by vapours clouds drawn
from the end of the earth or sea, cometh
rain, as it is said, ' He calleth for the waters
of the sea, and poureth them out on the face
of the earth,' Amos v. 8 ; so Jer. x. 13; li.
16. With the rain ] Or, to the rain; so
fire and water are mixed in one cloud,
Treasuries^] Or, coffers, store-houses.
PSALM CXXXVI.
661
end of the eartli ; he maketh lightnings with the rain ; he bringeth
forth the wind out of his treasuries. ® Who smote the first-born of
Egypt, from man unto beast. ^ Sent signs and wonders in midst of
thee, O Egypt, on Pharaoh, and on all his servants. " Who smote
many nations, and slew mighty kings. " Sihon, king of the Amor-
ites, and Og, king of Bashan, and all the kingdoms of Canaan.
" And gave their land ^or a possession, a possession to Israel his
people. '^ Jehovah, thy name is for ever; Jehovah, thy memory
is to generation and generation. " For Jehovah will judge his
people, and for his servants he will repent himself. '^ The idols of
the heathens are silver and gold, the work of the hands of men.
*^ A mouth they have and speak not, eyes they have and see not.
" Ears they have, and hear not, also there is no breath in their
mouth. '® Like them be they that make them, every one that
trusteth in them. '^ O house of Israel, bless ye Jehovah j O liouse
of xAaron, bless ye Jehovah. ^° O house of Levi, bless ye Jehovah;
ye that fear Jehovah, bless Jehovah. ^' Blessed be Jehovah out of
Zion, which dwelleth in Jerusalem ; Hallelujah.
Ver. 8. — From man, &c.] That is, both
men and beasts. See Ps. Ixxviii. 50, 51 ;
Ex. xii. 12, 29.
Vkr. 9. — Pharaoh,] The king who was
plagued first in Egypt, and after drowned in
the Red st-a, Ex. vii.; viii.; ix, ; x. ; xiv.
Ver. 10. — Many,] Or, ample, great
nations, the Amorites, Canaanites, &c.
Ver. 11. — Og,] A giant whose bedstead
was of iron, nine cubits long, and four broad.
See Numb. xxi. 23 — 35; Deut. iii. 11.
Kingdoms,] Tliirty and one, as is reckoned,
Jos. xii. 9—24.
Ver. 12. — A possession,] Or, heritage,
See Ps. Ixxviii. 55.
Ver. 14. — For,] Or, concerning his ser-
Tants ; that is taken from Deut. xxxii.
30.
Ver. 15. — Idols,] Compare this that fol-
loweth with Ps. cxv. 4, &c.
Ver. 19. — House of Israel,] That is,
the posterity of Israel, so after. Of Aaron,]
To whom the priesthood was committed, Ex.
xxviii. 1.
Ver. 20. — Of Levi,] Which were taken
from among the sons of Israel, and given and
joined with the priests to minister unto them,
Numb, xviii. 2, 6. Ye that fear,] All
strangers, converts, proseljftes, Acts ii. 5;
X. 35.
PSALM CXXXVL
' An exhortation to confess GocTs goodness, power, and wisdom, showed
in the creation of the world, the deliverance of Israel out of Egypt, and
many other mercies.
' Confess ye to Jehovah, for he is good, for his mercy endureth
for ever. ^ Confess ye to the God of gods, for his mercy endureth
Ver. 1 . — Mercy,] The Heb. chesed signi-
fieth a sacred afFection of mercy, piety, grace,
benignity, and bountiful good will towards any
without respect of merit. In man sometimes
it is the pious benign afTection wherewith he
doeth good ; sometimes the mercy or bounty
which he receiveth ; as in Is. xl. 6, it is the
glorious grace which man hath from God,
called by the Holy Ghost in Gr. dojua, glory,
1 Pet. i. 24 ; usually the Gr. version hath for
it cleos, mercy, which the New Testament
alloweth. Mat. ix. 13, from Hos. vi. 6.
662 PSALMS.
for ever. ^ Confess ye to the Lord of lords, for liis mercy endur-
eth ever. * To him that doth wondrous great things himself alone,
for his mercy endureth for ever. * To him that made the heavens
with prudency, for his mercy endureth for ever. ® To him that
spread out the earth above the waters, for his mercy endureth for
ever. ' To him tliat made the great lights, for his mercy endureth
for ever. ^ The sun for dominion by day, for his mercy endureth
for ever. ' The moon and stars for the dominions by night, for
his mercy endureth for ever. '° To him that smote Egypt in their
first-born, for his mercy endureth for ever. '' And brought forth
Israel from midst of them, for his mercy endureth for ever. '^ With
a strong hand, and with a stretched out arm, for his mercy endur-
eth for ever. '^ To him that parted the Red sea into parts, for liis
mercy endureth for ever. " And made Israel to pass through the
midst of it, for his mercy endureth for ever. ^^ And shook off
PJiaraoli and his power into the Red sea, for his mercy endureth
for ever. '" To liim which led liis people in the wilderness, for his
mercy endureth for ever. '^ To him which smote great kings, for
his mercy endureth for ever. '^ And killed magnificent kings, for
liis mercy endureth for ever.. " Sihon, king of the Amorites, for
his mercy endureth for ever. '"' And Og, tlie king of Bashan, for
his mercy endureth for ever. ^' And gave their land for a posses-
sion, for his mercy endureth for ever, '^"^ A possession to Israel his
servant, for his mercy endureth for ever. '^ Which remembered us
in our base estate, for his mercy endureth for ever. ^* And liath
redeemed us from our distressers, for his mercy endureth for ever,
" Which giveth bread to all flesh, for his mercy endureth for ever.
'^ Confess ye to the God of heaven, for his mercy endureth for
ever.
Hereof a godly man is called chasid, gia- Ver. 18. — Magnificent,] Mighty and
cious, or merciful. See Ps. iv. 4. excellent, mentioned after ; and Ps. cxxxv.
Vek. 8. — Dominion,] Or, rule, sover- 10 — 12.
eignty. See Gen, i. 16. Ver. 24. — Redeemed] Or, delivered,
Ver. 10. — Egypt,] Or, the Egyptians. broken off and pulled away, as by violence ;
See Ps. Ixxviii. 43 — 51. for so also the word signifieth, Ps. vii. 3.
Ver. 13. — Parts,] Or, divisions. By Ver. 25 Bread,] That is, /oorf. Bread
the Jews' tradition, the Red sea was parted is used for all meats ; so in the Gr., " to buy
into twelve several parts, for ty&ry one of the bread," Mark vi. 36, is, ' to buy meat,' (or
twelve tribes to go through. victuals). Mat. xiv. 15. Therefore this
Ver. 15. — Shook off,] That is, over- word is used also for beasts' food, Psalra
threii'i Ex. xiv. 27. cxlvii. 9.
PSALM CXXXVII.
663
PSALM CXXXVIL
The Jews' tears in the captivity of Bahel. Their constancy in God,
and love to Jerusalem. 7. A curse on Edotn and Babel.
^ By the rivers of Babel there we sat, yea, we wept, when we
remembered Zion. ^ Upon the willows in the midst thereof, we
hanged our harps. ^ For there they that led us captive asked of
us the words of a song ; and they that threw us on heaps, mirtli ;
sing unto us of the song of Zion. * How sliall we slug Jehovah's
song, in the land of a stranger ? ^ If I forget thee, O Jerusalem,
let my right hand forget. ® Let my tongue cleave to my palate, if
I do not remember thee, if I prefer not Jerusalem above the head
of my joy. ' Remember Jeliovah unto the sons of Edom, the day
of Jerusalem; who said. Rase, rase, even to the foundation thereof.
* Daughter of Babel wasted, O blessed shall he be that repay eth
unto thee thy reward which thou hast rewarded unto us. ^ O blessed
shall he be, that taketh and dasheth in pieces thy babes, against
the rock.
Ver. 1. — Babel,] Or, Babylon, the
chief city in Clialdea or land of Shiuar, where
Nimrod, that mighty hunter, (the son of
Ciish, the son of fJam), began his reign,
called therefore his land, Gen. x. 9, 10 ;
Mieah v. 6. There in a plain the peo-
ple were building a city and tower, whose
top might reach to heaven ; but God con-
founded their language, so the building
ceased, ^^ hereupon it was called Babel, that
is, confusion. See Gen. xi. 1, 2, 4, 8, 9.
Afterwards when Nebuchadnezzar reigned
there, it was the chief city in the world for
luxury, cruelty, idolatry, and other sins, (so
that Shinar is noted for the land and seat of
wickedness, Zach. v. S, 11; and Babylon is
a type of the city and seat of Antichrist, Rev.
xvii. 1 — 5.) In this city and country were
the Jews captive seventy years, Jer. xxv.
11, 12, Jerusalem and the temple being
burned, 2 Kings xxv. 8 — 1 1. In that cap-
tivity they lamented, as in the psalm is
showed.
Ver. 3. — Words of song,] That is,
songs. So ' words of marvels,' Ps. cxlv. 5.
Mirth,] Understand again, ' they asked of
us mirth,' or, words of merriment.
Ver. 4. — Land of a stranger,] Or, land
of alienation, that i?, a strange laud ; or, of a
strange god or people.
Ver. 5. — Hand forget,] To wit, her
cunning. Some such word is often under-
stood in defective passionate speeches. See
Ps. ciii. 9.
Ver. 6 To my palate,] Or, to the roof
of my mouth, that is, let me be speechless,
as Ezek. iii. 26 ; Job xxix. 10. Prefer,]
Or, make to ascend. The head,] That is,
the chiefest.
Ver. 7. — Unto the Sons of ED0M,]That
is, against the Edoinites. See the like speech
in a contrary sense, Ps. cxxxii. 1. Of Edom,
see Ps. Ix. 10; Ixxxiii. 7. The day,] That
is, the calamitous time. See the Notes on
Ps. xxxvii. 13. So the Chald. expoundeth
it, " The day wherein they destroyed Jeru-
salem." Rase,] Or, pour out empty, as the
Gr. also turneth it, that is, destroy and leave
it bare. See this word, Ps. cxli. 8. The
Edomites being always enemies to their bro-
ther Israel, rejoiced at his ruin, and helped
forward his destruction, for which they are
menaced by the prophet Obad. i. 12 — 14, &c.
Ver. 8. — Daughter, ) That is, congre-
gation, or commonrveulth. See Ps. ix. 15.
Wasted,] Tliat i=, worthy to be wasted ; as
praised, Ps. wiii. 4, is praise-worthy. Or,
that shall be wasted ; a«, is horn, I^. ix. 6,
for, shall be born, because God had so cer-
tainly promised, Jer. 1. li. ; oi', the waster,
to wit, of others. Tht reward.] Thy evil
deed. See Ps. xiii. 6, where it is con-
trarily used for a good deed. Compare here-
with, Jer. 1. 29 : Rev. xviii. e,.
Ver, 9. — The rock,] That is, rock or
stone; so the rock, Luke viii. 6, is, rocky or
stony places, Mat, xiii, 3. Compare Is.
xiii. 16.
664
PSALMS.
PSALM CXXXVIII.
David praiseth God for the truth of his word. 4. He prophesieth
that the kings of the earth shall praise God. 7. He professeth his con-
fidence in God.
' A psalm of David.
I WILL confess thee with all my heart, before the gods will I
sing psalms unto thee. ^ I will bow me down towards the palace
of thine holiness, and confess thy name, for thy mercy and for
thy truth ; for thou hast magnified above all tliy name thy word.
^ In the day that I cried, then thou answeredst me, thou hast made
me courageous in my soul with strength. * All the kings of tlie
earth shall confess thee, Jehovah, when they hear the words of
thy mouth. ^ And they shall sing in the ways of Jehovali, for great
is the glory of Jehovah. ^ For Jehovah is high, yet he seeth the
lowly, and tlie haughty he knoweth afar off. ' If I walk in the midst
of distress, thou revivest me ; against the anger of mine enemies
thou sendest forth thine hand, and thy right hand saveth me;
* Jehovah will perfectly accomplish for me ; Jehovah, thy mercy
is for ever, slack not the works of thine hands.
Ver. 1. — The gods,] The kings and
princes of tiie earth, as ver. 4, called gods,
Ps. Ixxxii. 1, 6. Before such David used to
confess the Lord, Ps. cxix. 6. The Gr. here
for gods saith atigels, as Ps. viii. 6, which
also behold God's holy things in his church,
1 Cor. xi. 10 ; 1 Pet. i. 12 ; Eph. iii. 10 ;
but the Chald. translateth, " Before the
judges."
Ver. 2. — Thy word,] Or, thr/ saying,
thy promise in Christ concerning thy people,
is greater than all other things whereby thou
hast made thyself known.
Ver. 3. — With strength,] Which I
have from thee ; as the Gr. saith, " With
thy might, strengthened by God's Spirit in
the inner man," as Ejih. iii. 16, 20.
Ver. 5. — In the ways,] Or, of the ways,
whereof see Ps. ciii. 7.
Ver. 6.— For,] Or, though. The
HAUGHTY,] The proud person. In Gr."The
high things." The Chald. paraphraseth,
" The proud from the heavens far ofT he
will depress." Afar off,] Or, aloof, not
near, or familiarly, but in wrath to punish
them.
Ver. 7. — Revivest,] Or, wilt revive and
keep me alive ; so after. Against the
ANGER,] To repress it, or, on the nose (the
face) to smite it with thy hand. The Heb.
signifieth both aiirjer and nose, Ps. ii. 5; but
the Gr. saith, " anger."
Ver. 8. — Perfectly accomplish,] Or,
perform, to wit, his work begun against my
foes, and his mercy concerning me. So the
Gr. turneth it, " He vvill recompense for me ;"
and the Chald. " He will recompense them
evil for me." See Ps. Ivii. 3. Slack not,]
Or, leave not off. It is properly to leave oft
work by unloosing the hand, Neli. vi. 3. So
David prayeth, that God which had begun a
good work for him, would not give it over,
but perform it unto the day of Jesus Christ,
as Phil. ii. 6.
PSALM CXXXIX.
GG.5
PSALM CXXXIX.
David praiseth God for his all-seeing providence, 17, and for his infi-
nite mercies. 19- He defi^th the wicked, 23, and pray eth for sincerity.
^ To the master of the music, David's psalm.
Jehovah, thou hast searched me and known. ^Thou knowest
my sitting and my rising, tliou understandest my familiar thought
afar off. ^ Thou tannest my path and my lying down, and art
accustomed to all my ways, ■* VVlien tlie speech is not yet in my
tongue, lo, Jehovali, thou knowest it all. * Thou dost beset me
beliind and before, and puttest tliy hand upon me. ® A knowledge
too marvellous for me ; it is liigh, I cannot attain to it. ' Whitlier
shall I go from thy Spirit ? and whither shall I flee from tliy pre-
sence? ^ If I ascend up the heavens, thou art there; and if I
make my bed in hell, lo, thou art there. ^ Take I the wings of the
morning, dwell I in tlie uttermost part of the sea. '" There also
thy liand will lead me, and thy right hand hold me. " And if I
say. But surely the darkness shall shroud me, then the night is liglit
about me. "^ Yea, darkness darkeneth not from thee, but night
givetli light as the day ; as is tlie darkness, so is the light. " For
thou hast possessed my reins, liast covered me in my mother's
womb. '^ I will confess thee, for that fearfully, marvellously made
am I ; marvellous are tliy works, and my soul knoweth it very
Ver. 1 . — David's psalm,] See the Notes
on Ps. xl. 1.
Ver. 2 My familiar thoitght,] In
Cir. " My reasoning (or disputing) thouglits."
In Cliald. " My fellowship in the church."
The Heb. hath the signification of friendship
and familiarity, used here and in ver. 17, for
thoughts or cogitations.
Ver. 3 — Fannest,] Or, loinnowesi, or
compassest, that is, discussest and triest out
to the utmost, even tracing tlie footsteps, as
the Gr. sigiiifieth. Compare Job xxxi. 4.
Accustomed to,] And so acquainted with.
The Gr. saith " foreseest."
Ver. 4. — When the speech, Ac] Or,
for there is not a word in my tongue, hut lo,
&c., which the Chald. expouudeth, " A lying
word in my tongue."
Ver. 5. — Beset,] Straitly besiege and
inclose, holdest straight, or hast formed me.
'1'hy hand,] Or, palm, that I cannot break
away. The like phrase is in Job xl. 27.
The Chald. interpreteth it, " The stroke of
thine hands."
Ver. 6. — A knowledge,] Or, this know-
ledge, namely, " of thee," as the Gr. addeth.
It is high,] Or, set on a high place, as Ps.
Vol. II. 4 P
lix. 2. Attain to it,'] Or, prevail against
it, as Ps. cxxix. 2.
Ver. 7. — Thy presence,] Or, thy face.
Ver. 8. — Make mt bed,] Or, spread my
couch. In Gi. " descend." Compare Amos
ix. 2.
Ver. 9. — Wings of the morning,] Or,
day-dawning, which is said to have wings,
for tliat it speedily flieth over all the air.
Of the sea,] Meaning the furtherest parts
of the world, for so the sea often signifieth,
Ps. Ixv. 6 ; Ixxii. 8 ; Is. xxiv. 14.
Ver. II.— Shrodd,] Overdim me, as
with the dark twilight; or, shall bruise, shall
CI ush me down, as Gen. iii. 15. So the Gr.
" Shall tread me down."
Ver. 12.— Darkeneth,] That is, hideth.
Compare Job xxxiv. 22; Jer. xxiii.24. As
IS, &c.] Oi-, like darkness, like light, that is,
they are equal, as that which in Mat. xxii.
3(1, is like, in Luke xx. 36, is equal.
Ver. 13.— Covered,] That is, safely
kept and protected, as theGr. saith, " Hplpeii
me," or, covered me with skin and flesh, &c.
as Job X. 11.
Ver. 14. — Fearfully,] Or, in fearful
sorts, lo wit, I am made ; or, these are fear
666
P S A L M S.
well. '* My bone was not hid from thee, when I was made in a
secret place, was embroidered in the netlier places of the earth.
^® Mine unformed substance tliine eyes did see, and in thy book all
of tliem were written, in the days they were formed, and when not
one of tliem was. " And to me how precious are thy thoughts, O
God, how mightily increased are the sums of them? '* Would I
tell them, tliey will be more tlian the sand ; I awake, and still I
am witli thee. ^^ If thou wouldst slay the wicked, O God ; and
men of bloods, depart ye from me, ^° Which speak of thee to a
ful things. The Chald. saith, " Thou hast
done fearful things. Marvellodslt made,]
Or, excellently made ; elsewhere this word is
u^ed iar separating from, s.i\A excelling others,
S. e Ps. iv. 4.
Ver. 15. My BONE,] That is, bones, any
of tliem ; or, my sub>tance or strength ; for
thereof the bone is named. Embrhdered,]
That is, cunningly wrought, with nerves,
sinews, veins, and variety of limbs. A simi-
litude taken from broidered work, Ps. xlv.
15. Nether places of the earth,] So he
calleth his mother's womb, because of God's
Secret and unknown making of men there,
Ecd. xi. 5 ; and thus may the like phrase,
Eph. iv. 9, be understood of Christ's incar-
nation.
Ver. 16. — Mv unformed substance,]
Or, mine embryo, which is the body in the
wciinb be'bre it hath peifect shape, or, " un-
"■rought up," as the Gr. here traiislateth it.
The Heb. name is of wrapping or winding up
like a bottom," My wound-up mass or body."
All of them,] All my members wound up
in that my embryo or unperfected substance.
Or generally, all men. The Chald. saith,
" All my days were written in the book of
thy memorial," Were written,] Heb.
"Shall be written,'' which meaneth a con-
tinual act. See Ps. ii. 1. So after, shall be
formed. In the days they avere forked,]
Or, ivhat days they should be formed, mean-
ing, that all his members, in the days that
they were in fashioning in his mother's womb,
were written down of God ; or, that the days
of their forming were written. The Chald.
saith, " In the day when the world was
created,'' &c. And when not one,] Heb.,
and not one of them, or in them. Meaning
that God had written down all parts of his
body, not only when they were in forming,
hut long before. So commending his provi-
dence, ' Who calleth things which be not as
thouoh they were,' Rom. iv. 17,
Ver. 17.— How precious are,] That is,
how rare are thy thoughts to me, how few of
them can I speak of, how incomprehensible
are thy cogitations ! The words following
show this to be the meaning. Compare Job
XX vi. 14. And a thing is said to be precious
which cannot be attained unto or efl'ected.
SeePs. xlix.9. Otherwise we may take it thus,
thy thoughts, that is, the thoughts that I have
of thee, how precious, of how much esteem
and worth are they to me ? So precious is
u^ed, Ps. xxxvi. 8. The Chald. expoundeth
it, " How honourable are they that love thee,
0 God, and how are their princes fortified."
Mightily increased,] Many and strong.
See Ps. xl. 5. The sums,] Heb., headsi
used for sums, and so the Gr. 'archee,' Num.
i. 2 ; xxvi. 6. I awake and,] Or, tvhen I
awake, I am still with thee, tliat is, still
meditating of thee. The Chald. referreth
this to the last resurrection, thus, " I shall
rise again in the world to come, and shall be
still with thee." See Ps. xvii. 15.
Ver. 19. — If thod wodldst,] Or, Othat
thou wouldst, for it seemeth here to be a
wish, as also in the Gr. of the New Testament,
Luke xii. 49 ; ' What will I, if it were (that
is, O that it were) already kindled.' So in
1 Chron. iv. 10, ' If thou wilt bless me,* that
is, O that thou wouldst bless. Or, surely
thou wilt slay, &c. And men, &c.] This
may also be referred to God thus, and wouldst
say, ' Ye bloody men, depart from me ; or,
to David, who saith, ' Depart ye from me,'
The Chald. expoundeth it, " And let the
men addicted to the judgment of death depart
from me."
V^er. 20 — Speak of thee,] Or, against
thee, as the like Hebraism meaneth, 1 Kings
xxi. 13, ' Witnessed of (or against) him.*
See the Notes on P^. v, 5. Or, say thee,
that is, mention or speak of, as Ps. xl. 1 1 ; 2
Sam, vi. 22. The Chald, understands it of
swearing, " Which swear in thy name de-
ceitfully." To A mischievous purpose,] Or,
with a crafty intent, that is, craFiily,
wickedly. See Ps. x. 2. Lift up do tht
foes, &c.] Or, thy foes take up thy name to
vanity. This sense the Chald. paraphrase
giveth, and the phrase is taken from Ex. xx.
7, the word name being understood, (as in
Lev. xxiv. 11, the word Lord is undeistood);
PSALM CXL.
667
mischievous purpose ; lift up do thy foes unto false vanity. ^' Do
not I hate them, O Jehovah, that hate thee j and am not I grieved
for those that rise up against thee ? ^^ With perfection of hatred
do I hate them, they are to me for enemies. ^ Search me, O God,
and know my heart ; prove me, and know my cogitations. " And
see if the way of sorrow be in me, and lead me in the way of
eternity.
or, 'thy foes lift up their head,' as is expressed,
Ps. Ixxxiii. 2 ; in vain, that is, they are vainly
proud and insolent. Often limes words
wanting are to be supplied. See the Notes
on Ps. ciii. 9. Or, ' they lift up thy foes in
vain,' that is. the wicked (which speak evil of
thee) do vainly extol thine enemies. To
FALSE VANixr,] Or, in vain. See Ps. xii. 3;
xxiv. 4.
Ver. 21. — Am not I grieved,] Or, grieve
(irk) myself. So Ps. cxix. 15S. Cunijiare
also 2 Chron. xix. 2 ; Prov. xxix. 27.
Ver. 23. — Prove,] Or, try me. Com-
pare Ps. xxvi. 2.
Ver. 24. — Way of sorrow,] Or, of
grief, that is, wicked way, purposes, or ac-
tions, which are grievous to God and men ;
and in special, the way of idolatry, for of this
word idols have their name. See Ps. xvi.
4. So ' a word of grief,' Prov. xv. 1, is that
which grieveth him to whom it is spoken.
Wat of ETERNrxv,] Or, of antiquity, the
old way, as Jer. vi. 16, meaning, the way of
faith and godliness, which God taught from
the beginning, and which continneth for ever,
contrary to the way of the wicked, which
perisheth, Ps. i. 6.
PSALM CXL.
D(w'id prayeth for deliverance from the wicked. 9- B^e prayeth
against them. 13 He comforteth himself by confidence in God.
' To the master of the music, a psalm of David.
^ Release me, O Jehovah, from the evil man; from the man
of violent wrongs preserve thou me. ^ Which think evil things in
heart ; every day tliey gatlier wars. ■* They sharpen their tongue
like a serpent ; the hot poison of the asp is under their lips.
Selah.
* Keep me, O Jehovah, from tlie hands of the wicked ; from the
man of violent wrongs preserve thou me, which think to thrust
away my feet. ^ The proud liave hid a snare for me, and cords ;
they have spread a net by the path's side, they have set gins for
me. Selah.
' I said to Jehovah, Tliou art my God ; hear. O Jehovah, the
voice of my supplications for grace. * Jehovah, Lord, the strength
Ver. 3. — They gather wars,] Or, are
gathered to wars, getting themselves and
others together. The active is often used
passively, Ps. xxxii. 9; cix. 13.
Ver. 4. — Of the asp,] Or, viper. Gr.
"of asps." So Rom. iii. 13 ; compare Ps.
Iviii. 5.
Ver. 5. — To thrust away my feet,]
Or, to overthrow my footsteps.
Ver. 6 — By the path's side,] Or, fast
ly my path. Heb., "at the hand of the
path." Compare Ps. cxlii. 4 ; Jer. xviii.
22 ; Prov. xxix. 5.
Ver. 8.— Jehovah,] Or, God. See Ps.
Ixviii. 21. Of arms,] Or, of armour, that
is, of battle, as the Gr. translateth it, when
men harness themselves. This is that hel-
met, salvation, Eph. vi. 17.
668 PSALM S.
of my salvation, thou Jiast covered my head in the day of arms.
^ Grant not, O Jehovah, the desires of the wicked ; further not his
crafty device, lest they exalt themselves. Selah.
'" The head of those that compass me about, the molestation of
their lips shall cover them. " TJiey shall bring upon them coals ;
he shall fell them into the fire, into deep pits, that they rise not
up. '^ An ill tongued man shall not be established in the earth ; a
man of violent wrong, evil shall hunt him to a sudden overthrow.
" I know that Jehovah will do the judgment of the poor afflicted ;
the doom of the needy. " Surely the just shall confess to thy
name, the righteous shall sit before thy face.
Veb. 9. — Further not,] Or, britig not
to pass. Lest they,] Or, they will exalt
themselves, that is, he proud or lofty. Com-
paie Deut. xxxii. 27.
Ver. 10. — The head,] That is, as for
the head, the chief of those, &c. An liead
sometimes signifieth a company of chief men,
1 Chron. iv. 42, though here perhaps some one
man is meant, as the Chald. nameth " Ahi-
tophel." It is also used for a band of men,
as Job i. 17. Sometimes the Heb. word
signifieth gall, as Ps. Ixix. 22, which sense
also is not amiss here. Shall cover,] Or,
prayer-wise, let it cover them and him, as
Ps. ii. 3, that is, every of them.
Ver, U. — They shall brlng ] Oy,7nake
move, as Ps. Iv. 4, upon themselves ; or
coals shall be moved, that is, thrown, upon
them. The Heb. hath a double reading,
yielding both these senses; their judgments
to be from God, but procured by themselves.
He,] That is, God shall fell them, or inde-
finitely, they shall be felled, or cast. Deep
PITS,] Or, sudden sorrows. The Gr. saith,
"calamities." The Chald. "The fire of
Gehenna."
Ver. 12.— An ill tongued man,] Heb.
a man of tongue, that is, a prattler, or evil
speaker, tbat hath tongue at will to use and
abuse at his lust, and to smite therewith, as
Jer. xviii. 18. So a man of lips. Job xi. g,
is one talkative ; a man of words, Ex. iv. 10,
is one eloquent ; a man of arm, Job xxii. 8,
is one mighty ; and sundry the like. To a
SUDDEN overthrow,] Or, his utter ruin
and misery. Heb. " To (or with) thrusting,
down." The Chald. paraphraseth, " The
angel of deatli shall hunt him, and thrust him
down into hell."
Ver. 14. — Sit before thy face,] Or,
dwell with thy face, that is, in thy presence.
See Ps. xvi. 11 : Ixi. 8.
PSALM CXLL
David pray eth that his suit may he acceptable, his conscience sincere,
and his life safe from snares.
' A psalm of David.
Jehovah, T call upon thee, make liaste unto me, give ear to my
voice when I call unto thee. ^ Let my prayer be firmly directed
Vek. 2. — Kk firmly directed,] Oi',
prepared; and so acceplable. As incense,]
Or, pe»/M7«e, which was a confection of sweet
spices, made after the art of the apothecary,
pure and holy, and was by the priests burned
upon the golden altar every morning before
the Lord, Ex. xxx. 34 — 38 ; a figure of the
prayers of the saints, acceptable to God through
Christ's mediation, as this place shcweth,
compared with Rev. viii. 3. My hands,]
Or, palms, lifted up in prayer. See Ps.
Ixiii. 5. Evening oblation.] The Minchah
propeily was the meat-oliering, (which was
fine flour mingled with oil), otlered together
with the lamb every evening before the Lord
continually, as Ex. xxix. 39 — 42; Num.
xxviii. 2, 3 — 8. Here it is taken for the
whole oblation, at the time of the oflering
PSALM CXLI.
GG9
as incense before thee ; the lifting up of my liands as the eveiniii:
oblation. ^ Set thou, Jehovah, a watch before my mouth, keep the
door of my lips. * Incline not my heart to an evil thing ; to pre-
tend pretences in wickedness, with men tliat work painful iniquity ;
and let me not eat their dainties. ^ Let the just man smite me, it
shall be a kindness, and let him reprove me ; the head oil, let it not
break mine head ; for yet my prayer also shall be in their evils.
^ Their judges are thrown down by the rock sides ; and they shall
hear my sayings, for they are pleasant. ' As when one cutteth
and cleaveth on the eartli, our bones are scattered at tlie mouth of
hell. "But mine eyes are unto thee, Jehovah Lord; in thee I hope
for safety : pour not out my soul. ^ Keep me from hands of the
whereof the godly used to pray, Ex. ix. 5 ;
Dan. ix. 21 ; it was at the ninth hour of the
day, (about three of the clock in the after-
noon) called ' the hour of prayer,' Ads iii. 1.
Ver. 3. — A WATCH,] Or, a ward, custody,
to keep me from speaking amiss. Keep,]
Or, observe thou, or, an observation, befure
the door. The door,] Or, gate of my lips,
by which my words pass out as at a door ; so
' the doors of the womb,' Job iii. 10. The
original, dal, is contracted for deleth, a door,
though this be rare ; yet the Heb. text some-
times doth the like, as chaji, 2 Sam. xxiii.
23, for chajil, 1 Chron. xi. 22.
Ver. 4 Incline not,] To wit, by Satan
or mine own coriuption ; for God properly
tempteth no man to evil, but the devil, and
man's own concupiscence, James i. 13, 14 ;
] Cor. vii. 5 ; and by Satan God moveth
men's minds, as appeareth, I Chron. xxi. 1 ;
with 2 Sam. xxiv. 1. So Mat. vi. 13. Fail
THING,] Or, wij7-d. See Ps. vii. 1. To
PRETEND pretences,] Or,excuscs ; thus the
Gr. turneth it ; the Heb. also signifieth " oc-
casions pretended,'' as Dent. xxii. 14, 17.
Or, we may read it, " to practise practices in
wickedness." With men that work,] Or,
with men wor/cers, that is, such as stoutly,
boldly, and manfully work ininuily. Their
DAINT1E<,] The CIihUI. expoundeth it, " Of
their songs at banquets."
Ver. 5. — S.mite,] Or, beat me ; the word
propeily signifieth, ' beating with a hammer,'
Ps. Ixxiv, C ; Judg. v. 2(), applied to sharp
rebukes. So Prov. xxiii. 35. Compare also
Prov. ix. 8; xxv. 12 ; xxviii. 23; Zach.
xiii. 6. It shall be a kindness,] ^ mercy,
or, with kindness, that is, let him smite me
kindly, and reprove me. The head oil,]
That is, the chief ov precious oil, (as head
spices are chief and principal, Ex. xxx. 23);
or, oil of the head, which is to anoint the
head with. Or, by head, understand the
chiefest of his adversaries, as before Ps. cxl.
10; for this seemeth to be an opposition to
the former, thus ; ' let the just smite me, but
let not the precious oil (or the oil of the head)
of the wicked break mine head ; and this the
Gr. favoureth, saying, " Rut let not the oil
of the sinner supple mine head." By oil,
meaning flattering words, as Ps. Iv. 22.
Otherwise we may refer it to the former just
man's reproof; ' it shall be a precious oil, lit
him not make it fail my head.' Tlie Chald.
otherwise expoundeth it, " And let the priest
reprove me, anointing me with the anointing
oil of the sanctuary ; but let him not take thu
crown of the kingdom from mine head." I.,et
it not break wy head,] Not distract or
dazzle my wits, not overcome me. The Heb.
signifieth breaking and bringing to nought,
Ps.xxxiii. 10, and is applied to the breaking of
the heart by discouragement. Numb, xxxii.
7, and here to the breaking of the head, or
bringing to nought of counsels, purposes, &c.
by flattery. Or, if it be understood of the
just, we may read it, ' let him not make it
fail mine head,' that is, let the oil of his
reproof not be wanting upon mine head. In
their evils,] Or, against their evils, which
may be applied to the evil deeds of the
wicked, or calamities of the just ; and here
understand, is or shall be in their evils ; vr,
as the Chald. explaineth it, " Is ordeied
against their evil."
Ver. 8. — Their judges,] The princes of
mine adversaries. Are thrown down.]
Or, throiv down themselves, tliat is, secretly
pursue and beset me in the rocks and n.oun-
taiiis whither I am forced to flee, 1 Sam.
xxiv. 3 ; xxiii. 20. The word may also
bear their throwing down to destruction, as 1
Chron. xxv. \2. By the rock sides,] Or,
in rocky places. 1Kb., "In the hands of
the rock," as I's. cxl. 6. And they shall,
hear,] Or, though they have heard.
Ver. 7. — Cotteth and cleaveth,] To
wit, wood, or the giound with the plough.
Ov Hv.hi.,'] 0\; the grave. Compare Ezek.
xxvii. I, 11, 12. Jehovah,] Or, Corf. See
670
PSALMS.
snare, which they liave laid for me, and the gins of them that work
painful iniquity. '° Let the wicked fall into his net, whiles I
altogetlier pass over.
Ps. Ixviii, 21. Pour not out my soul,]
To wit, unto death, as Is. liii. 12 ; that is,
kill me not, or, make not my soul bare, that
is, leave it not destitute and helpless.
Ver. 10. — Let the wicked fall,] Or,
they shall fall. Into his net,] That is,
every one of them into his own net or Jlue.
Together.] Namely, with their fall, or toge-
ther with them that are with me ; or, alto-
gether (wholly) pass over, and escape. The
Gr. saith, "Alone I am, until I pass over."
See this word, Ps. xxxiii. 15.
PSALM CXLIL
David showeih that in his troubles, when his own heart, and all otiier
lielp failed him, all his comfort was in faith and prayer unto God.
^ An instructing psalm of David : a prayer when he was in the
cave.
^ With my voice unto Jehovah did I cry, with my voice unto
Jehovah did I supplicate for grace. ' I poured out before him my
meditation, my distress I did shew before him. * When my spirit
was overwhelmed within me, then tliou knewest my path : in the
way that I walked they privily laid a snare for me. ^ I did look
on the right liand and see, and no man acknowledged me ; refuge
is perished from me, no man seeketh for my soul. ^ I cried unto
thee, Jehovah ; I said, thou art my hope for safety, my portion in
the land of the living. ' Attend unto my shouting, for I am
brought very low ; deliver me from my persecutors, for they are
stronger than I. * Bring forth my soul out of the close prison, to
confess tliy name ; the just shall environ me about, for thou wilt
hounteo2isly reward me.
Ver. 1. — In the cave,] Fled thither
from the persecution of Saul, 1 Sam. xxiv.
4, &c.
Ver. 4. — Was overwhelmed,] Or,
swooned, fainted. See Ps. Ixxvii. 4. Then
thou,] Heb. and thou. So, 'And he saith,'
Mark xiv. 34, is expounded,' Then he saith,'
Mat. xxvi. 38.
Ver. 5. — I did look,] Or, look thou,
&c., continuing his complaint to God. But
the Gr. tuineth it, " I considered ;" and the
Heb. " Look thou," or, to look, is often re-
solved by other definite persons. See the
Notes on Ps. xxii. 9 ; xlix. 15 ; Ixv. 11 ;
Ixxvii. 2; eiii. 20. And see,] Or, a7id
behold, to wit, on the left hand. Refuge,]
Ov, flight. Is perished from me, J That
is, faileth me ; I have no place to fly unto
and escape. So Job xi. 20 ; Amos ii. 14.
Seeketh,] That is, careth for. So Prov.
xxix. 10, usually to seek the soul, is in the
ill part to destroy it. See Ps. xxxv. 4.
Ver, 7. — Brought low,] Or, weakened.
See cxvi. 6.
Ver. 8. — The prison,] The cave wherein
I am shut up close. Environ,] Compass, as
Ps. xxii. 13. Or, expect, as Job xxxvi. 2 ;
and so the Gr. translateth, " The just shall
wait for me, until thou reward me." See
Ps. xiii. 6. The Chald. saith, " For my
sake the just shall make thee a crown of
praise, because thou wilt render a good reward
to me."
PSALM CXLIIL 671
PSALM CXLIIL
David prayeth for favour in judgment. 3. He complaineth of his
griefs. 5. He strengtheneth his faith by meditation and prayer. 7. He
prayeth for grace, 9, for deliverance, 10, for sanctification, 12, for
destruction of his enemies.
' A psalm of David.
Jehovah, hear my prayer, give ear to my supplications for
grace ; in thy faithfulness answer me in tliy justice. * And enter
not into judgment with thy servant, for before thee sliall not any
living be justified. ^ For the enemy persecuteth my soul, smiteth
down my life to the earth, maketh me sit in darknesses, as the dead
for ever. * And my spirit is overwhelmed in me, in midst of me
my heart is wondrously amazed. ^ I remember the days of old, I
meditate on all thy work, I muse on the action of thy hands. ® I
spread out my hands unto thee ; my soul, as a weary land, thirsteth
for thee, Selah. ' Make speed, answer me Jehovah, my spirit fail-
eth ; hide not thy face from me, for I shall be made like to them
that go down the pit. ^ Cause me to liear thy mercy in the morn-
ing, for in thee do I trust ; cause me to know the way that I should
walk, for unto thee do I lift up my soul. ' Deliver me from mine
enemies, O Jehovah ; unto thee I fly for covert. *" Learn me to
do thine acceptable will, for thou art my God, thy good Spirit shall
lead me in the land of righteousness. " For thy name's sake,
Jehovali, thou wilt quicken me, in thy justice wilt bring forth my
Ver. 2. — And enter not into judg- Ver. 5. — Of old,] Or, of antiquity. So
MENT,] Or, but go not to law with me ; by Ps. Ixxvii. 6.
the ti«eds whereof no flesh sliall be justified in Ver. 6. — Spread out,] That is, pray ;
thy sight, Rom. iii. 20 ; so Jub xxii. 4 ; xiv. as the Chald. saith, " Spread out my liands
3 ; Is. iii. 14. In Chald., " Go not into the in prayer." See Ps. xliv. 21. Weary,] That
judgment hall," namely, to judge with seve- is, dry a.nd thirsty. In Gr., waterless. See
rity. Not anv,] Or, tiot all, that is, none Ps. Ixiii. 2.
living. So Mat. xxiv. 22, «»<«//, that is, no Ver. 7 — For 1,] Or, lest I. Heb., and
flesh, 1 John ii. 21 ; every lie is not, that is, /, which may be supplied thus, * Lest I per-
no lie is of the truth. So 2 Pet. i. 20 ; Ps. ish, and be made like,' &c. See Ps. xxviii.
Ixxvi. 6. 1.
Ver. 3. — My life,] Or, my co?npany. Ver. 8. — In the morning,] Speedily.
The Heb. signifieth both, Job xxxiii. 18, 2Ji; So Ps. xc. 14.
Ps.lxviii. 11. DARKyK-sFA,'\Or, dark places. Ver. 9. — I fly for covert,] Or, I cover
Su Ps. Ixxxviii. 7, 19; Ixxiv. 20. For (I hide) myself, flying unto thee ; or, to thee I
EVER.] Or, of eternity, of old, meaning dead covertly fly, secretly disclosing to thee tliat
long since, and fur ever after. The word which I would hide from others. So the Gr.
respecteth time past, and to come. So Lam. "I fly to thee." The Chald. expoundeth it,
iii. 6. " I have made thy word my redeemer.''
Ver. 4 — Overwhelmed,] Fainteth, or, Ver. 10. — Thy good Spirit shall lead
is perplexed. See Ps. Ixxvii. 4. VVon- me,] So the Gr. translateth this, and the rest,
DROCSLY K'i\\z%\i^ Astonished, QX desolate. as assured. We may also read it prayer-wise,
Gr. troubled. See this word, Is. lix. 16 ; 'let tay good Spirit lead me;'or, ' thy Spirit is
^iii. 5 ; Dan. viii. 27; Ps. \1. 16. good, let it lead me,' &c. ; and so the rest-
672 PSALMS.
soul out of distress. "' And in thy mercy wilt suppress mine ene-
mies, and destroy all them that afflict my soul, for I am tliy ser-
vant.
Compare Neh. ix. 20. In the land,] Or, even) ground. See Ps. xxvi. 12 ; Is. xxvi
into the land of rigliteousiiess ; in a plain (or 10.
PSALM CXLIV.
David hlesseth God for his mere?/ in helping him in his rvars. 3- He
confesseth man's misery arid unworthiness . 5. Prayeth that God mould
IwiverfuUy deliver him from his enetnies. 9. He promise th to ^^raise
God. 11. He shorceth the vanity of worldly felicity ; 15, arid happi-
ness of God's people.
' A psalm of David.
Blessed he Jeliovah, my rock, which learneth my hands to the
battle, my fingers to the war. ^ My mercy and my fortress, my
high tower, and my deliverer for me ; my shield, and lie in whom
I hope for safety, that subjecteth my people under me. ^ Jehovah;
what is earthly man, that thou takest knowledge of liim ; the son
of wretched man, that thou makest account of him ? * Earthly
man is like to vanity, his days are as a shadow that passeth away.
* Jeliovah, bow thy heavens and come down, touch the mountains
and they shall smoke. ^ Lighten the lightning, and scatter them
asunder ; send thine arrows and disturb them, ' Send thy liands
from the high place; release me, and deliver me from the many
waters, from the liand of the sons of the stranger. ® Whose mouth
speaketh false vanity, and their right hand is a right hand of false-
hood. ^ O God, I will sing unto thee a new song ; with psaltery
and ten -stringed instrument I will sing psalms to thee. '" That
giveth salvation unto kings, that releaseth David his servant
from the evil sword. " Release me and deliver me from tlie
hand of the sons of the stranger, whose mouth speaketh false vanity,
Ver. 1. — My rock,] In Gr. my God. See word also orcurs in Ex. xix. 24 ; xxiii.
Ps. xviii. 3. 27.
Vkr. 3 Takest knowledge,] Or, ac- Ver. 7. — The high place,] That is, the
knowledgest, carest for. Compare Ps. viii. heaven. Compare Ps. xviii. 17. Many
5 ; i. G ; xxxi. 8. Makest account,] Or, waters,] Which the Chald. expoundeth,
ihiiikest on liim. " Armies, like to many waters." Sons of
Ver. 4 Passeth avvat,] Or, vanisketh. the stranger,] Of a strange god or people.
Compare Ps. cii. 12 ; Eccl. vii. 2. as Ps. cxxxvii. 4 ; born aliens. See Psalm
Ver. 5. — Come down^] For my help, and xviii. 45.
my foes' ruin. See P.-. xviii. 10. And Ver. 9. — New song,] Of triumph. See
thev shall,] Or, that they may smoke. the Notes on Ps. xxxiii. 2, 3.
See Ps. civ. 32. Ver.10. — That giveth,] Understand, 'O
Ver. 6.— Lighten,] That is, cast forth. he that giveth,' that is, O thou that givest,
Compare Ps. xviii. 15. Distorb,] Or, &c. See the like phrase in Ps. lii. 10 ; Ixv.
iro?<J/e, that is, discomfit and destroy. This 7. Or, ♦ it is he that giveth.'
PSALM C XL V. 678
and their right hand is a right hand of falsehood. '* That our
sons as plants grown great in their youth, our daughters as cor-
ner-stones, cut after the similitude of a palace. " Our garners
full, affording from meat to meat ; our flocks bringing forth thou-
sands, increased by ten thousands in our streets. '* Our oxen laden,
no breaking in, and none going out, and no out-cry in our streets.
'^ O blessed is the people whose state is such ; O blessed is the peo-
ple whose God is Jehovah.
Ver. 12. — As PLANTS,] Understand, 'are Ver. 13. — Garners,] Or, corners, chatn-
as plants;' for this seemeth to be an imitation hers, cellars^ places of store and provision,
or expressing of the vain words of the wicked made usually in nooks and corners of
fore-mentioned, which say, ' our sons are as houses. From meat to meat,] Or, from,
plants/ &c. whose boasting continiieth till the sort to sort, that is, all sorts and store of vie-
last clause, which is opposed to all their tuals.
worldly felicity. The Gr,, to make this Ver. 14. — Laden,] That is, fat and
plainer, changeth person, and translateth, fleshly, or able to bear loads ; or, big with
" Whose sons (or, of whom their sons) are as young. No breach,] In the walls, for the
new plants," &c. So elsewhere the Gr. enemy to enter the town. None going out,]
useth the like change of person, as in Gen. No cattle driven away by the enemy.
xxvi. 7. Or, understanding it of the godly, Ver. 15. — Whose state is such,] As is
supply, 'may be as plants,' &c., and so it hath before mentioned. The Gr. turneth it,
respect to the outward blessings of the law, " They count that people blessed which hath
Deut. xxviii. 4, &c. In this latter sense the these things." Whose God,] This sentence
Chald. taketh it. Cot,] That is, hewn, is opposed to all the other worldly wealth.
carved, polished.
PSALM CXLV.
David praiseth God for his greatness, power, glory, and fearful acts.
7. Hhi goodnes :, justice, mercy. 11. His kingdom and gracious provi-
dence unto all, 18. His special mercies to those that call upon him,
that fear and love him.
' A hymn of David.
I WILL extol thee my God, O King, and bless thy name for ever
and aye.
'^ In every day will I bless thee, and praise thy name for ever
and aye.
' Great is Jehovah, and praised vehemently, and of his greatness
there is no search.
^ Generation to generation sliall laud thy works, and they shall
shew thy powers.
Ver. 1.— An hymn,] Or, praise, and Ver. 3. — Praised,] See Ps. xviii. 4. No
hereof the whole book in Heb. is called the search,] That is, it is past finding out. Of
book of hymns. This hymn is composed greatness. See Ps. cl. 2.
after the order of the Heb. alphabet, only one Ver. 4. — Powers,] That is, powerful
letter wanting. See Ps. xxv. 1. AyE,] Or, (or mighty) acts. So ver. xii ; Mat. xiii.
perpetually. See Ps. ix. 6. 58.
Vol. II. 4 Q
614= PSALMS.
* The comely honour of the glory of thy majesty, and tlie words
of thy marvels will I talk of.
® And the strength of thy fearful acts they shall speak of, .aid
thy greatness, it will I declare.
^ The memory of the multitude of thy goodness they shall utter,
and thy justice they shall shout.
" Gracious and pitiful is Jehovah ; long suffering, and great in
mercy.
^ God is Jehovah unto all : and his tender mercies are over all
his works.
^'' All thy works shall confess thee, Jehovah, and thy gracious
saints bless thee.
" They shall tell the glory of thy kingdom, and speak of thy
power.
'^ To make known to the sons of Adam his powers, and the
glory of the comely honour of his kingdom.
" Thy kingdom is a kingdom of all eternities, and thy dominion
in every generation and generation.
"Jehovah upholdeth all that fall, and upright setteth all that are
crooked.
^* The eyes of all look attentively unto thee, and thou givest to
them their meat in his time.
"^ Openest thine hand, and satisfiest the desire of every living
thing.
" Just is Jehovah in all his ways, and merciful in all his
works.
'* Near is Jehovah to all that call upon him, to all that call
upon him in truth.
^^ He will do the desire of them that fear him j and will hear
their cry, and will save them.
■'"'Jehovah preservetli all them that love him, and all the wicked
he will abolish.
Ver. 5. — Honour of the glory,] Or, Ver. 15. — In his time,] That is, in due
glorious honour, or comeliness. Words of season, or at the time appointed. See Ps. i.
THY MARVELS,] That is, thtf miracles, thy 3 ; civ. 27.
marvellous words or things. So, ' words of Veb. 16.— The desire,] Or, pleasure, or
song,' Ps. cxxxvii. 3. Talk,] Discourse of, with contentment, contentedly, acceptably ;
or meditate. with that which seemeth good to tliee, and
Ver. 8. — Pitiful,] Or, compassionate, pleaseth (or contenteth) them.
Compare Ps. ciii. 8 ; Ex. xxxiv. 6. Long- Ver. 18. — In truth,] This word impH-
suffering,] Or, slow to anger. See Ps. eth faith, sincerity, earnestness, and con-
Ixxxvi. 15. stancy. Compare Deut. iv. 7; John iv.
Ver. 10. — Shall confess,] Or, let them 24.
confess, &c. Ver. 19. — The desire,] Or, the will, the
Ver. II. — Tell,] Talk of, or preach. pleasure, and contentment, as ver. 16. We
Heb. say. are to desire that God's will may be done,
Ver. 14. — Upright setteth,] Lj/i'e^/ing'A^ Mat. vi. 10. Here he doth his servant's
wp.ormaketh straight all that are bended down will ; so he honoureth them that honour him,
or bowed together. So Ps. cxlvi. 8. 1 Sara. ii. 30.
PSALM CXLVI.
675
'" My mouth shall speak the praise of Jehovah, and let all flesh
bless the name of his holiness, for ever and aye.
Ver. 21. — Shall speak,] Or, let my people, all classes and condition of men. See
mouth speak. All flesh,] All sorts of Ps. Ixv. 3.
PSALM CXLVI.
Th£ psalmist voweth perpetual praises to God. 3. He exhorteth not
to trust in man. 5. God, for his power, justice, mercy, and kingdom,
is only worthy to be trusted in, and celebrated.
' Hallelu-jah.
My soul, praise thou Jehovah. " I will praise Jehovah in my
life, I will sing psalms to my God while I am. ^ Trust not ye in
bounteous princes ; in son of Adam, with whom is no salvation.
' His spirit goeth forth, he returneth to his earth, in that day his
thouglits perish. * O blessed is he, in whose help the God of Jacob
is ; whose hope is in Jeliovali his God. ^ Which made heavens
and earth, the sea, and all that in them is ; whicli keepeth truth
for ever. ^ Which doth judgment to the oppressed, giveth bread
to the hungry ; Jehovah looseth the bound. ® Jehovali openetli
the eyes of the blind j Jehovah upright setteth the crooked ; Jeliovah
loveth the just. ^ Jehovah keepeth tlie stranger, setteth upright
the fatherless and the widow, and overthroweth the way of the
wicked. '" Jehovah shall reign for ever ; thy God, O Sion, to
generation and generation. Hallelu-jah.
Ver. 1.' — Hallelu-jah,] That is, praise
ye Jah. See Ps. exxxv. 1.
Ver. 2. — In my life,] So long as I live.
So Ps. civ. 33.
Ver. 4. — His spirit,] Man's ghost. So
the soul is said to go forth, Gen. xxxv. 18.
To HIS EARTH,] Whereof he was made; earth
is in Heb. adamah. Hereof man was called
Adam, earthly. Compare Gen. ii. 7 ; iii.
19; Ps. civ. 29. His thoughts,] Or,
purposes, the most excellent etlects of the
mind or spirit of man.
Ver. 7. — The bound,] Or, prisoners; but
here it may be meant more largely ; for sick-
nesses also are Satan's bonds, which our Lord
Christ loosed, Luke xiii. 16. See also Is.
Ixi. 1.
Ver. 8. — Openeth the eyes,] Or, giv-
eth sight to. Compare Mat. ix. 29, 30 ;
John ix. 6, 7, 32. Upright setteth,] Or,
maketh straight, as Ps. cxlv. 14. See this
fulfilled, Luke xiii. 13.
Ver. 9. — Setteth upright,] Maketh to
continue sure. So Ps. xx. 9 ; cxlvii. 6,
Compare Deut. x. 18 ; xxvii. 19 ; Exod.
xxii. 22 — 24; Ps. Ixviii. 6. Overthrow-
eth,] Or, turneth upside down. So Job
xix. C ; see also Ps. i. 6.
676
PSALMS.
PSALM CXLVII.
The prophet exhorteih to praise God for his care of the church, rois-
dom, power, mercy, and providence unto all. 12. To praise him for his
blessings upon the kingdom. 15. For his works in nature. 19- And
for his gracious word and ordinances given to his people.
' Praise ye Jali, for it is good to sing psalms to our God, tor it
is pleasant, praise is comely. ^ Jehovah buildeth Jerusalem, ga-
thereth together the outcasts of Israel. ^ He healeth up the broken
in heart, and bindetli up tlieir griefs. * Counteth the number of
the stars, calleth them all by names. ^ Great is our Lord, and
much in able might ; of his understanding the7'e is no number.
® Jehovah setteth upright tlie meek, debaseth the wicked unto the
earth. ' Sing ye to Jehovah with confession, sing psalms to our
God with tlie harp. ^ That covereth the heavens with clouds, that
prepareth rain for the earth, that maketh the mountains to bud
forth grass. * That giveth to the beast his food, to the young
ravens whicli cry. " He delighteth not in the strength of tlie
horse, he taketh not pleasure in the legs of man. " Jehovah taketh
pleasure in them that fear him, that patiently hope for his mercy.
'^ Laud Jehovah, O Jerusalem ; praise thy God, O Sion. " For he
strengtheneth the bars of thy gates, he blesseth thy sons within
thee, ''' He putteth in thy border peace : he satisfieth thee with
the fat of wheat. '^ He sendeth his edict upon earth, his word run-
neth very swiftly. " He giveth snow like wool, the hoar frost he
Ver. 2. — Outcasts,] Or, driven out / in
Gr. "the dispersions," (that is, the dispersed)
which word the apostle useth, 1 Pet. i. 1 ;
James i. 1. Compare Deut. xxx. 4 ; Is. xi.
12; Ivi. 8 ; John xi. 52.
Ver. 3. — Bindeth up their griefs,]
That is, healeth their ivounds, as Luke iv.
IS ; with Is. Ixi. 1. Compare also Ezek.
XXMV. 16.
Ver. 4. — Counteth,] Or, telleth, num-
bereth, which to man is impossible. See
Gen. XV. 6; Jer. xxxiii. 22; Is xl. 26.
ViR. 5. — No NUMBER,] Nor searching out.
Is. xl. 28.
Ver. 6. — Setteth upright,] Conserveth,
to continue yet. See Ps. cxlvi. 9.
Ver. 7. — Sing,] Or, a?istver, that is, sing
by turns, one aftir another, as Ex. xv. 21.
Ver. 8. — With clouds,] As in Elias'
time, I Kings xviii. 45. The mountains,]
And deserts wliere no man is, as Job xxxviii.
26, 27 ; Ps. civ. 14,
Ver. 9. — Food,] Heb. bread, that is, the
beasts their food, as the Gr. hath it. Young
ravens,] Heb. sons (that is, younglings) of
the ravens. So in Job xxxix. 3, ' Who pre-
pareth for the raven his meat, when his
young ones call unto God, wandering for lack
of meat ?'
Ver. 13. — Strengtheneth,] Or, hath
made strong, a sign of God's favour and
Zion's safety. See the contrary. Lam. ii. 9;
Jer. li. 30 ; Amos i. 5 ; Ps. cvii. 16 ; Is.
xlv. 2. These graces are to be referred unto
the church under the gospel, called the hea-
venly Jerusalem, Rev. xxi. 2, and which is
above, Gal. iv. 26. So the Heb. doctors
say, " It is written, Laud the Lord, O Jeru-
salem, and the scripture speaketh of the Jeru-
salem that is above." R. Menachem on Gen.
iii.
Ver. 14 — Putteth in,] Ot, putteth thy
border, &c., that is, maketh peace in thy
holders. Compare Is. Ix. 17, 18 ; Jer. xii.
12 ; XV. 13; xvii. 3. Fat,] That is, fine
flour. So Ps. Ixxxi. 17.
Ver. 15. — His edict,] Or, saying, that
is, commandment.
PSALM CXLVIII.
677
Bcattereth abroad like ashes. " He casteth forth his ice like mor-
sels ; who can stand before his cold ? "* He sendeth his word and
melteth them, he causeth his wind to blow, the waters flow. " He
sheweth his words imto Jacob, his statutes and his judgments unto
Israel. ^^ He hath not dealt so with any nation, and judgments
they have not known them. Hallelu-jah.
Ver. 17.' — Ice,] Or, frost, the frozen
hail-stones. Can stand,] That is, endure it.
See the same word in Prov. xxvii. 4 ; Neh.
i. 6.
Ver. 19. — His words,] The ten com-
mandments, or moral law, Ex. xx. 1, called
the ten words, Deut. x. 4 ; statutes, decrees,
and constitutions of God's worship. See the
Note on Ps. ii. 7. Judgment,] The judicial
laws for punishing offenders, Ex. xxi. 1 ; Ps.
xix. 10.
Ver. 20. — Any,] Or, every; but in Heb,
all is often used for any. See Ps. ciii. 2 ;
cxliii. 2. Judgments,] The Gr. saith, '' His
judgments he hath not manifested to them ;"
which sense the Heb. also may bear, "He
hath not made known to them." as the Chald.
also interpreteth it.
PSALM CXLVIIL
The psalmist exliorteth all the heavenly^ 7, the earthly, 11, and
tlie reasonable creatures to praise God.
' Hallelu-jah.
Praise ye Jehovah from the heavens, praise ye him in the high
places. ^ Praise ye him all his angels, praise ye him all his hosts.
" Praise ye him sun and moon, praise ye him all stars of light.
* Praise ye liim heavens of heavens, and the waters that be above
the heavens. * Let them praise the name of Jehovah, for he com-
manded, and they were created. * And he stablished them for aye
for ever ; a statute he gave, and it shall not pass. ^ Praise ye
Jehovah from the earth, dragons and all deeps, ^ Fire and hail.
Ver. 1. — From the heavens,] Ye hea-
venly creatures ; as the Chald., " Ye holy
creatures of heaven." So after, from the
earth, ver. 7, is earthly creatures. Compare
Rev. V. 13. In the high places,] Which
the Chald. expoundeth, "High angels."
Ver. 3. — Stars of light.] Bright shining
stars, which praised God together. Job
xxxviii. 7.
Ver. 4. — Above the heavens,]. In the
clouds of the air. Gen. i. 7 ; Job xxvi. 8 ;
xxxvii. 11.
Ver. 6. — Stablished,] Or, jnade them
stand, Ps. cxix. 91. A statute,] That is,
statutes or decrees, rules, ordinances, whereby
every creature is bounded to his set time and
place, as Job xiv. 5, 13 j xxvi. 10, where-
upon mention is made of the statutes or ordi-
nances of heaven, of the moon and stars, &c.
Job xxxviii. 33 ; Jer. xxxi. 35 ; xxxiii. 25.
It shall not pass,] That is, not any of the
things fore-mentioned shall pass the statute
(or bound) set of God ; or it, the statute, shall
not pass away or fail, or not be altered, as
Esth. i. 19; ix. 27, 28.
Ver. 7. — Dragons,] Or, whale-fisnes.
Ver. 8. — Vapour,] Or, smoke, exhala-
tion, damp. As these and all other creatures
are here stirred up to praise the Lord, so, for
our sakes are these things written, that we
should learn by them to praise the Creator.
And it is a rule in the Heb. canons, " That
for winds when they blow tempestuously, and
for lightuing and thunder, &c., for lights in
678
PSALMS.
snow and vapour, stormy wind, doing his word. ^ Mountains and
all hills ; fruitful trees and all cedars. '" The wild beast and all
cattle, creeping thing and feathered fowl. ^^ Kings of tlie earth
and all people, princes and all judges of the earth. '^ Young men
and also maidens, old men with children. '^ Let them praise the
name of Jehovah, for high advanced is his name, even his alone ;
his glorious majesty is above earth and lieavens. " And lie hath
exalted the horn of his people, the praise of all his gracious saints^
the sons of Israel, a people near him. Hallelu-jah.
the air which seem to be stars that fall, or
run from place to place, or blazing stars,
comets, &c. ; when a man seeth any of these,
he is to bless God who hath filled the world
with his power and might. Also, he that
seeth the beautiful creatures, as going out
into the fields or gardens in the spring time,
seeth the trees sprouting and blossoming, he
is to bless God, who hath not let his world
lack anything, but hath created in it goodly
creatures and fair trees, &c. for the use of the
sons of Adam. So, for mountains and hills,
seas and deserts, rivers, &c., if he see any of
them from three days to three days, he is to
bless the Creator of the world." Maimony
in Misneh, in Beracoth,chap. x. sect. 13 — 15.
Ver. 10. — Feathered fowl,] Or, winged
bird. Heb. " Bird of wing."
Ver. 13. — High advanced,] Or, set on
high. So Is. xii. 4. It is a strong tower,
into which the righteous runneth, and is also
set on high in safety, Prov. xviii. 10.
Ver. 14 The horn,] The power and
glory, as the Chald. saith ; the glory of the
kingdom of his people. See Ps. Ixxv. 10.
This is accomplished in Christ, the horn of
salvation, Luke i. 69. The praise,] Un-
derstand, which is the praise of his saints,
that is, their glory, or an argument of praise
to them. Near him,] God's people are said
to be near unto him, in respect of his cove-
nant with them in Christ, Eph. ii. 13; their
service of him, Lev. x. 3 ; and spiritual alli-
ance in Christ, John xx. 17 ; 1 John iii. 1.
For this word nigh is used for kindred, Lev.
xxi. 3. Christ diaweth near unto God for
them, Jer, xxx. 21, and they by him, Heb.
X. 19, 22.
PSALM CXLIX.
God is piiblicly to he praised for his graces to his church, and
power given to her.
' Hallelu-jah.
Sing ye to Jehovah a new song, his praise in the Church of
gracious saints. "'' Let Israel rejoice in his Makers, let the sons of
Zion be glad in their King. ^ Let them praise his name with flute ;
with timbrel and harp, let them sing psalms unto him. * For Je-
Ver. 2.— His Makers,] The Father, the
Word, and the Holy Spirit, which three are
one, 1 John v. 7. The mystery of the Trinity
is in the Heb. phrase ; and so in many others,
as, ' let us make man in our image,' Gen. i.
26. * Where is God my makers T Job xxxv.
10. 'Thy makers is thine husbands,' Is. liv.
5. " Remember thy Creators,' Eccl. xii. 1;
and sundry the like. God also is our Maker
both in nature and grace. See Ps.c. 3. Their
King,] Christ, as Mat. xxi. 5; Song xiv.
Ver. 3. — With flute,] As Ps. cl. 4; or,
in a dance, as Jer. xxxi. 4j 13; Ps. xxx. 12.
One name is given both to the dance and the
pipe whereto they danced.
Vkr. 4. — Beautify.] Or, adorn, make
glorioles. So Is. Ix. 7, 9, 13. The Greek
saith, exalt.
PSALM CL.
679
liovali taketli pleasure in his people, he will beautify the meek
wit]i salvation. ' The gracious saints shall be gladsome in glory,
shall shout Joyfully upon their beds. ® The exaltations of God in
their throat, and a two-edged sword in their hand. ' To do ven-
geance on the heathens, reproof's in the nations. * To bind their
kings in chains, and their nobles in fetters of iron. ^ To do on
them the judgments written, this comely honour is to all his gra-
cious saints. Hallelu-jah.
Ver. 6.— The exaltations,] That is,
exalting songs, high acts, high praises, or
lifting up of the voice, preachings. In their
THROAT,] That is, aloud spoken of, and pro-
claimed. So Is. Iviii. 1,'cry with the throat,*
is, ' cry aloud.' Two-edged,] Heb., a sword
of mouths, that is, of two mouths, as is ex-
pressed, Judg. iii. 16; in Gr., two mouthed,
that is, two-edged, biting or cutting two
ways. This sword is God's word, and Com-
eth out of Christ's mouth, Eph. vi. 6, 17 ;
Heb. iv. 12 ; Rev. i. 16.
V^ER. 7. — On the heathens,] By preach-
ing against their idolatries. Acts xiv. 15 ;
xvii. 16, 17, 22, &c. Compare 2 Cor. iv.
5, 6 ; Is. xli. 15. Reproofs,] For sin, as
John xvi. 8, &c.
Ver. 8. — To bind their kings,] Re-
straining their vices, and bringing them under
the bonds and subjection of the gospel. See
Ps. ii. 3 ; Mark vi. 20 ; Acts xxiv. 26 ;
Rev. xxi. 24; Is. xlv. 14; a figure of
captivity, Nah. iii. 10; 2 Cor. x. 4 — 6; Mat.
xvi. 19. Nobles,] Or, honourable.
Veb. 9. — Written,] In the book of God.
See 1 Cor. iv. 6; Rev. xxii. 18. So the
Chald. paraphraseth, " Written in the law."
And this may have reference to that law,
Deut. vii. 1, 2, &c. Honour is,] Or, this
shall be the honour of all his saints.
PSALM CL.
^n exiiortation to praise God's holiness, power, and goodness, with
all kifids of instruments, and all breath.
Hallelu-jah.
' Praise ye God in his sanctity, praise him in the firmament of
his strength. ^ Praise him in his powers, praise him according to
the multitude of his greatness. ^ Praise him with the sound of the
trumpet, praise him with the psaltery and harp. * Praise him with
Ver. 1 — In his sanctity,] Or, for his
holiness, his most holy being, Is. vi. 3. ; the
first argument of praise from God's holy
essence in himself ; or, in his sanctity (his
sanctity) his holy place, meaning heaven. In
the firmament of his strength,] That is,
for his strong firmament, (called heaven. Gen.
i. 8), the second argument of praise, from
the frame of the world, whereof heaven is
chiefest. See Ps. xix. 2. Or, for the out-
spreading of his strength, that is, for his
strength spread out as the firmament.
Ver, 2. — In his powers,] Or, for his
potoerful acts, as Ps. cxlv. 4 ; the third argu-
ment of praise from God's mighty adminis-
tration of all things since the creation. Of
his greatness,] Or, majesty, in special
mercy towards his own people, and against
their enemies, which is the fourth argument
of his praise. Compare Deut. iii. 24 ; ix.
26; xxxii. 3; Ex. xv. 16; 1 Chron. xvii.
19; Luke i. 46,49,58; Acts ii. 11 ; Ps.
Ixxix. 11 ; cxlv. 3, 6. Majesty hath the
name of greatness, and is applied to the
greatest state of policies or commonwealths,
which is to be minded here.
Ver. 4 — Flute,] Or, dance, Ps. cxlix. 3.
Virginals,] Or, stringed instruments. This
680
PSALMS.
the timbrel and flute, praise him witli virginals and organ. * Praise
him with well-sounding cymbals, praise him with loud-sounding
cymbals. * Let all breath praise Jah. Hallelu-jah.
word is not elsewhere in scripture. Organ,]
Or, the organon, as the Gr. translateth it.
The Heb. name signifieth " a lovely or de-
lightful instrument." It is one of the ancient-
est of the world, invented by Jubal, Gen.
iv. 21, and an instrument of joy. Job xxi.
12 ; XXX. 31. Well-sounding cymbals,]
Heb. cymbals of hearing, that is, easy or
delightful to be heard, which the Gr. trans-
lateth tvell-sounding. The cymbals were of
metal, as bells, and have their name of their
shrill tinkling sound. Loud-sounding,] Or,
joyfully sounding , or tinkling, as 1 Cor. xiii.
1. Heb., cymbals of shouting sound.
Ver. C. — All breath,] Or, every breath,
that is, every thing that hath breath. This
word is used for the breath that God inspired
into man, Gen. ii. 7; and for the man's mind
or immortal soul, Is. Ivii. 16 ; and usually is
applied to man, and to the breath of God, Ps.
xviii. 16 ; but in Gen. vii. 22, it seemeth to
be spoken of all living things. Compare Rev.
V. l.S, where ' Every creature which is in
heaven, and on the earth, and under the
earth, and such as are in the sea, and all that
are in them, were heard, saying. Unto him
that sitteth upon the throne, and unto the
Lamb, be blessing, and honour, and glory,
and power, for ever and ever. Amen.'
SONG OF SONGS.
CHAPTER I.
' The Song of Songs, which is Solomon's.
Let him kiss me with the kisses of his mouth, for tliy loves are
Ver. 1. — ^The song of songs,] Songs and
psalms are for the most part arguments of joy
and gladness in thera that sing, and of their
praises, whom the songs concern, James v.
13 ; Eph. V. 19 ; Ex. xv. ; Judg. v.; Is.
xxvi. i 2 Sam. xxii. ; Ps. Ixvi. 1 — 3, &c.
So this book, treating of man's reconciliation
unto God, and peace by Jesus Christ, with
joy in the Holy Spirit, is called a Song :
which, therefore, the faithful should learn to
sing with understanding, making melody in
their hearts to the Lord, when they feel them-
selves made partakers of his joy. And it is
entitled the Song of Songs, that is, the chief-
est and most excellent song; asChrist, whom
it concerneth, is called the King of Kings,
and Lord of Lords, Rev. xix. 16; xvii. 14;
that is, the most high and mighty king, and
supreme Lord of all. Solomon made a thou-
sand songs and five, 1 Kings iv. 32, of all
which this was most excellent; yea, and of all
the songs in the scriptures; for this celebrat-
eth the mysteries of Christ and his Church,
and the communion between them, more
amply and excellently than any other. Which
IS Solomon's,] ' It is better to hear the
rebuke of the w ise, than for a man to hear the
song of fools,' Eccl. vii. 5; but Solomon, who
made this song in praise of Christ, and of his
Church, 'surpassed all the kings of the earth
in riches and wisdom," 2 Chron. ix. 22. 'He
was wiser than all men ; for God gave him
wisdom and understanding exceeding much,
and largeness of heart, even as the sand that
is on the sea shore,' 1 Kings iv. 29, 31, 'and
all the earth sought the face of Solomon, to
hear his wisdom, which God had put in his
heart,' 1 Kings x. 24. 'There was none like
him before him, neither after him shall any
arise like unto him,' 1 Kings iii. 12. It may
also be interpreted, which belongeth to (or
concernetli) Solomon ; understanding hereby
Christ himself, whom Solomon prefigured in
Vol. II. 4
his kingdom, wisdom, and glory. And Solomon
(called in Heb. Shelomoh, but after the Gr.,
Solomon, Mat. i. 6), had his name of peace,
because he was a man of rest ; and God said
of him, ' Solomon shall be his name, and I
will give {salom, that is) peace and quietness
unto Israel in his days,' 1 Chron. xxii. 9, 10.
So, ' he had peace on all sides round about
him,' 1 Kings iv. 24. Now Christ is our
peace, Eph. ii. 14, even the Prince of peace.
Is. ix. 6; and he is called Solomon in this
song, chap. iii. 1 1 ; and David, prophesying
of Christ's kingdom, entitled his psalm, ' For
Solomon,' Ps. Ixxii. Thus the penman of
this book, being the wisest of all the prophets,
and Christ whom it concerneth, being the
very wisdom of God, 1 Cor. i. 24, and greater
than Solomon, Mat. xii. 42, this song is com-
mended unto us by the Holy Spirit in the
highest degree of excellency. The Chald.
paraphraseth on this title thus, " Songs and
hymns, which Solomon the prophet, the king
of Israel, uttered by the spirit of prophfcy,
before the Lord, the Lord of all the world."
Ver. 2.— Let him kiss me,] As the scrip-
ture mentioneth the bride, the bridegroom,
and the friends of ihem both, the children of
the bride chamber, John iii. 29; Mat. ix. 15 ;
so in this song all these, (especially the two
former) are biouglit in as speakers, every one
of, and unto another, so declaring their mu-
tual desires, loves, and aflections. The bride
is the church espoused to Christ, and calltd
'the wife of the Lamb,' Rev. xxi. 9, to whom
she is to be presented ' a chaste virgin,' 2 Cor.
xi. 2 ; and this church ' Chiist loved, and gave
himself for it, that he might sanctify and
cleanse it with the washing of water, by the
Word ; that he might present it to himself a
glorious church, not having spot or wrinkle,
or any such thing; but that it should be holy,
and without blemish,' Eph. v. 25 — 27. How
beit before Christ came in our humanity, th.
682
SONG OF SONGS.
Church (according to the economical dispen-
sation of God) was as a child in her non-age,
' under tutors and governors, until the time
appointed of the father,' Gal. iv. 1, 2 ; 'kept
under the law, shut up unto the faith, which
should afterwards be revealed ; which law
was a schoolmaster imto Christ,' Gal. iii. 23,
24. In this estate she continued till faith
came, and then, she being dead to the law by
the body of Christ, was to be married unto
another, ' even to him who is raised from the
dead, that she might bring forth fiuit unto
Gcd,' Rom. vii. 1 — 4. So, though our godly
forefathers in the days of the prophets, saw the
promises afar off, and were persuaded of them,
and embraced them, and did all obtain testi-
mony (and were glorious) through faith ; yet
they 'received not the promise, God having
provided some better thing for us, that they
without us should not be perfected,' Heb. xi.
13, 39, 40. Now, in Solomon's days, the
church before Christ's coming had greatest
glory, having the temple builded, living under
that most wise, rich, and peaceable king; the
' Israelites being many, as the sand which is
by the sea in multitude ; eating and drink-
ing, and making merry; and dwelling safely,
e\ery man under his vine, and under his fig
tree,' 1 Kings iv. 20, 25. Notwithstanding
Solomon being a prophet, foresaw the ruin of
his house and kingdom, and in his book of
Ecelesiastes proclaimed all things under the
sun to be vanity ; and in this song prophe-
sieth of the church and kingdom of Christ.
And as he, with many other prophets, and
kings, and righteous men, desired to see
Christ, and to hear his words, but did not,
Luke X. 24 ; Mat. xiii. 17 ; so here he ma-
nifesteth the desire of himself, and of all the
faithful, to enjoy the blessings and graces of
Christ, saying, ' Let him kiss me.' Whereby
the church desireth to have Christ manifested
in the flesh, and to have the loving and com-
fortable doctrines of his gospel applied unto her
conscience ; that she might not be always
under the schoolmaster of the law, (which
worketh wrath, Rom. iv. 15), but might be
prevented with the grace of Christ, be recon-
ciled unto God, united unto Christ, and have
the feeling of his love towards her. For,
kissing is a token of love, 1 Pet. v. 14 ; Luke
vii. 45 ; was used at the meeting and salu-
tation of friends, Ex. iv. 27 ; xviii. 7 ; I
Thess. v. 26 ; and David kissed Absalom in
sign of favour and reconciliation, 2 Sam. xiv.
33. And as we are willed ' to kiss the Son,'
Ps. ii. 12, that is, lovingly and gladly to sub-
mit unto and obey his 'commandments ; so
the church here prayeth first, that the Son
would kiss her, that is, in love and kindness
teach and apply unto her the grace of his
gospel. For, ' Herein is love, not that we
loved God, but that he loved us, and sent his
Son to be the propitiation for our sins,' IJohn
iv. 10. Afterward, 'We love him, because
he first loved us,' 1 John iv. 19 ; and ' We
kiss him,' Song viii. I. The Heb. exposi-
tors, as the Chald. paraphrast and others do
for the most part, apply these things to the
giving of the law by Moses : " For they being
ignorant of the righteousness of God, have
gone about to establish their own righteous-
ness," Rom. X. 3. Howbeit, some of them
in ancient time saw better, as appeareth by
their Midrash, (an Heb. commentary on this
book) which here saith, '-Moses taught them
the law, and whatsoever they learned, they
forgat again. Then they said unto Moses, O
that God would show himself again, and kiss
us with the kisses of his mouth, that his doc-
trines might be fastened in our hearts. Moses
said unto them, This cannot be done now,
but it shall be in the days of Christ ; as it is
said, I will put my law in their inward parts,
and write it in their hearts," Jer. xxxi. 33.
Kisses of his mouth,] His own lovely and
gracious doctrines, as in Prov. xxvii. C, the
wounds of a friend signify sharp reproofs, and
are opposed to the deceitful kisses, that is,
the flattering speeches of an enemy; so here
the kisses desired of this friend, are the com-
fortable words of the doctrine of salvation ;
opposed to the severe rebukes which the law
giveth fur our sins, condemning and cursing
' every one that cor\tinueth not in all things
which are written in the book of the law to
do them,' Gal. iii. 10. But Christ, (into
whose lips grace is poured, Ps. xlv. 3) open-
eth his mouth, and uttereth blessings, Mat. v.
2, 3, &c. For thy loves,] She turneth her
speech unto Christ, and showeth a reason of
her former desire. By loves are meant graces,
and the fruits of them, liere first from Christ
to his church, afterward from her unto Christ;
which he acknowledgeth, saying, 'How much
better are thy loves than wine !' Song iv. 10.
These she perceiveth from Christ, by the
works of adoption, redemption, justification,
and sanctification through Christ and his
Spirit, as in 1 John iii. 1, 16; iv. 9, 10 ;
John XV. 13; Rom. v. 1, 5; Eph. v. 25— 27.
So, in the contrary. Antichrist's allurements
to communion with his impiety, are with
these words, ' Come, let us take our fill of
loves until the morning,' Prov. vii. IS ; and
Israel's communiim with Babylon's idolatry
is Ihus showed, ' The sons of Babylon came
to her into the bed of loves,' Ezek. xxiii. 17.
Better than wine, J Or, good more than
wine. The word good is of large use, for
profitable, pleasing, sweet, comfortable, joyful,
&c., as is noted on Gen. i. 4. Wine is one
of the most comfortable creatures, rejoicing
the heart of man, Ps. civ. 16, and wine maketh
CHAPTER I.
683
better than wiiie, ^ For the savour of thy good ointments ; thy
name is an ointment poured forth -. therefore the virgins love thee.
the life (or living) joyful, Eccl. x. 19 ; it
causeth to forget affliction, poverty, misery,
Prov. xxxi. 6, 7. It was also used in the
legal sacrifices and service of God, Num. xv.
5 ; Hos. ix. 4. But the graces of Christ,
arid comfort of his Spirit, (wherewith the
saints are to be filled, Eph. v. 18), do far
excel all worldly pleasure, and do cause such
as drink of them to forget their bitterness,
poverty, sorrows, which by the terrors of the
law, and guilt of conscience for sin, did be-
fore afflict them, Rom. vii. 10, 15, 18, 24,
25 ; viii. 2. And the service of God now
in spirit and truth, John iv. 23, 24, and con-
solatioR which aboundeth by Christ, 2 Cor. i.
5, is much more comfortable than were all
the ordinances of divine service in the worldly
sanctuary, which ' could not make him that
did the service perfect, as pertaining to the
conscience,' Heb. ix. 1 — 9 ; x. 1 — 4.
Vkr. 3. — For the savour,] Or, for thy
odour {smell) of thy good ointments. By
savour or smell is meant knowledge, under-
standing, sense, or feeling, as the apostle ex-
poundeth it, 'the savour of his knowledge,'
2 Cor. ii. 14. So a tree is said to bud
through the smell or scent of water. Job xiv.
9 ; and tow is broken * when it smelleth
the fire,' that is, feeleth it, Judg. xvi. 9.
Good ointments, or good oils, are precious
and sweet ointments, wherewith special
persons were anointed of old, as the holy
anointing oil made of principal spices, Ex.
XXX. 23, 25, is called the good ointment, Ps.
cxxxiii. 2 ; and of the precious things which
king Hezekiah showed to the ambassadors of
the king of Babylon, the good ointment was
one, 2 Kings xx. 13; and with such they
were wont to be anointed at feasts; Amos vi.
6 ; Luke vii. 36, 46 ; and it was a sign of
joy and cheerfulness, Eccl, ix. 7, 8, for sweet
odours revive and comfort the spirits in man,
when they are dulled with sorrow or much
meditation ; wherefore it is said, ' Ointment
and perfume rejoice the heart,' Prov. xxvii.
9. But in fasting or mourning, they used
not to anoint themselves, Dan. x. 3; 2 Sam.
xiv. 2. By this similitude the church here
commendeth the graces of Christ, which he
had, being full of the Holy Spirit, for his
God had * anointed him with the oil of glad-
ness above his fellows,' Heb. i. 9 ; and of
him it is said, ' The Spirit of the Lord is
upon me, because he hath anointed me to
preach the gospel,' &c., Luke iv. 18; Is. Ixi.
1. And the odour of these graces is smelt,
when the gospel preached is by sense or
judgment perceived, Phil. i. 9 ; Luke ix.
45 ; Heb. v. 14. Thy name 15 an ointment
poDRED FORTH,] As Messias and Christ is by
interpretation anoi7ited, and he is called the oil
or ointment in Is. x. 27 ; so by his name is
meant his law, the doctrine of grace, or law of
faith, Rom. iii. 27, as it is written, ' The isles
shall wait for his law,' Is. xlii. 4, which is
expounded, 'The Gentiles shall trust in his
name,' Mat. xii. 21 ; and the preaching of
that grace is called the bearing of Christ's
name before the Gentiles, Acts ix. 15; and
as a good name is better than a good oint-
ment, Eccl. vii. ], so the name and doctrine
of Christ excelleth all other, that ' at the
name of Jesus every knee should bow,' Phil,
ii. 10. This name is as a precious ointment
poured forth by the preaching of the gospel,
and by the miracles confirming the same ;
accomplished not only by Chiist himself, (a
man approved of God among the Israelites bjr
miracles, wonders, and signs, which God did
by him. Acts ii. 22 ; so that ' there went out
a fame of him through all the region round
about, and he taught in their synagogues,
being glorified of all,' Luke iv. 14, 15); but
also by his apostles, who were to preach on the
house tops that which they heard in the ear,
Mat. x. 27, which also they performed, Rom.
XV. 19; xvi. 25, 26; and therein rejoiced, and
said, 'Now thanks be unto God, which always
causeth us to triumph in Christ, and maketh
manifest the favour of his knowledge by us,
in every place. For we are unto God a sweet
savour in Chiist, in them that are saved, and
in them that perish : to the one the savour of
death unto death; and to the other, the savour
of life unto life,' 2 Cor. ii. 2, 14—16.
And as the box of ointment, when it was
broken and poured forth on Christ's head, the
house was filled with the savour of it, Mark
xiv. 3; John xii. 3 ; so when his name and
gospel is preached abroad, it giveth the odour
thereof into all Christian hearts ; so that by
the preaching of faith they also receive the
Spirit, Gal. iii. 2,5, and are anointed of God,
2 Cor. i. 21, and have an unction from the
holy One, and know all things, 1 John ii. 20;
that whereas before they mourned from their
sins and miseries, they now are comforted,
and have the oil of joy given unto them, Is.
Ixi. 3. The virgins love thee,] These are
the fellow-friends of the spouse, Ps. xiv. 15.
By virgins are meant all such as are chosen
and called of God, and faithful, (whether whole
churches, as 2 Cor. xi. 2, or particular per-
sons), who with chaste and pure minds serve
the Lord only, and worship him in spirit and
truth, and stand with Christ on the mount
Zion, ' having his father's name written in
their foreheads ;' of whom it is said, 'These
684
SONG OF SONGS.
* Draw me, we will run after thee : the king hath brought me into
his chambers, we will be glad, and rejoice in thee, we will remem-
ber thy loves more than wine ; the upright love thee.
are they which were not defiled with women,
for they are virgins ; these are they which
follow the Lamb whithersoever he goeth: these
were bought from among men, being the first
fruits unto God and to the Lamb ; and in
their mouth was found no guile, for they are
without fault before the throne of God,' Rev,
xiv. 1, 4, 3. And these love the Lord for
the odour of his good ointments, which they
perceive by his Word and Spirit, though they
see him not, 1 Pet. i. 8 ; they love him,
because he first loved them, 1 John iv. 19;
and hath shed abroad his love in their hearts,
by the Holy Spirit which is given unto them,
Rom. v. 5 ; and this is love, that they walk
after his commandments, and keep them, 2
John V. 6; John xiv. 15.
Ver. 4. — Draw me,] A second request of
the Spouse unto Christ, that he would not
only call her outwardly, by the voice of his
gospel, but (forasmuch as the word preached
profiteth not, if it be not mixed with faith iu
them that hear it, Heb. iv. 2; and faith is
not of ourselves, it is the gift of God, Eph. ii.
8, who vvorUeth in us both to will and to do
of his good pleasure, Phil. ii. 13), that he
would also open her heart. Acts xvi. 14,
effectually work in her by his Spirit, and con-
tinue and increase his grace towards her.
For d>awi?ig implieth power in him that
drawelh ; as, ' He draweth the mighty with
his power,' Job xxiv. 22 ; and when it is
unto good, it argueth grace and good will ;
as, ' I drew them with cords of a man, with
bands of love,' Hos. xi. 4, and continu-
ance of grace ; as ' O draw (that is, continue)
thy loving-kindness to them that know thee,'
Ps. XXX vi. 10; and in them that are drawn
it is a sign of infirmity ; as, ' No man can
come unto me, except the Father which hath
sent me draw him,' John vi. 44. And this
is a fruit and efiect of Christ's death, as him-
self saith, ' And I, if I be lifted up (or taken
away) from the earth, will draw all men unto
me,' John xii. 32. This drawing is by being
effectually taught of God, as again he saith,
• It is written in the prophets. And they shall
be all taught of God : every man therefore
that hath heard and hath learned of the Fa-
ther, Cometh to me/ John vi. 45 ; and is a
sign of God's everlasting love towards such,
as it was said unto Israel, 'Yea, I have loved
thee with an everlasting love, therefore with
loving-kindness have 1 drawn thee,'Jer. xxxi.
3. We will run,] /, and the virgins fore-
mentioned, will run after thee ; for they
'follow the Lamb whithersoever he goeth,'
Rev. xiv. 4. Christ is our fore-runner, gone
before us into heaven, Heb. vi. 20. Our
Christian conversation is called a running,
Gal. ii. 2 ; V. 7 ; and our life is likened to a
course (or race), which is run, as ' John ful-
filled his course,' (or race). Acts xiii. 25; and
Paul saith, 'I have finished my course,' 2 Tim.
iv. 7. Running signifieth readiness of afiec-
tion, and speedy performance in action, Hag.
i. 9 ; 1 Kings xix. 19, 20; Ps. cxlvii. 15;
it argueth also strength in the runner, Dan.
viii. 6, all which are here implied as an eflect
of Christ's grace drawing her, according to
the prophecy ; * Behold, thou shalt call a
nation that thou knewest not, and nations that
knew not thee shall run unto thee,' &c.. Is.
Iv. 5. And again, ' They that wait on the
Lord shall renew strength, &c., they shall run
and not be weary, they shall walk and not
faint,' Is. xl. 31. Now the way which we
are to run, is his commandments, of which
David saith, ' I will run the way of thy com-
mandments, when thou shalt enlarge my
heart,' Ps. cxix. 32. Under this promise of
the church, is contained also the constant
suffering of afflictions, for and with Christ ;
who being our fore-runner, and being conse-
crated through sufferings, aiid so entering
into his glory, Heb. ii. 9, 10 ; Luke xxiv.
26 ; hath herein left us an example, that we
should follow his steps, 1 Pet. ii. 21, and hath
said, ' If any man will come after me, let him
deny himself, and take up his cross daily and
follow me,' Luke ix. 23. Therefore it is
written, ' Let us lay aside every weight, and
the sin which doth so easily beset us; and let
us run with patience the race that is set be-
fore us ; looking unto Jesus, the author and
finisher of our faith,' Heb. xii. 1, 2. Into
HIS CHAMBERS,] This showeth the benefits
which they find that follow Christ ; they are
brought not only into the king's palace, as in
Ps. xiv. IG, but into his privy chambers, the
most secret, safe, and quiet rooms of his pal-
ace. Chambers are places of great secrecy,
2 Kings vi. 12 ; Luke xii. 3 ; Mat. vi. 6 ;
and of most safety. Dent, xxxii. 25 ; Ezek.
xxi. 14 ; and in such the bridegroom and
bride used to rejoice together, Joel Ixvi. 2 ;
Judg. XV. 1. Hereby is signified the reve-
lation of the mystery of the gospel, the secret
of the Lord, which is revealed to them that
fear him, Ps. xxv. 14 ; and the spiritual
comforts which they reap thereby ; for, ' Eye
hath not seen, nor ear heard, neither have
entered into the heart of man, the things
which God hath prepared for them that love
CHAPTER I.
685
him ; but God hath levealed them unto us by
his Spirit : for the Spirit searchethall things,
yea the deep things of God;' and thus, ' We
have the mind of Christ,' 1 Cor.ii.9, 10, 16;
and are brouglit into such chambers, as ' By
knowledge are filled with all precious and
pleasant riches,' Proi'. xxiv. 4. Into them
Paul (as a friend of ihe bridegroom) endea-
voured with great strife to bring the church;
that their ' hearts might be comforted, being
knit together in love, and unto all riches of
the fulness of understanding ; to the acknow-
ledgment of the mystery of God, aud of the
Father, and of Christ ; in whom are hid all
the treasures of wisdom and knowledge,' Col.
ii. 1 — 3. In these chambers, also, the saints
are kept safe from evil, Ps. xxvii.5, delivered
from the wrath and judgments of God due for
their sins, and comforted by the words of
Christ against the persecution of men ; that
in him they may have peace, though in the
woild they have tribulation, John xvi. 33.
Therefore unto them he saith, ' Come my
people, enter thou into thy chambers, and
shut thy doors about thee ; hide thyself for a
very little moment, until the iudignatiou be
overpast,' Is. xxvi. 20. Be glad and re-
joice,] Be glad inwardly, and rejoice out-
wardly ; these comforts they find in the king's
chambers, whose kingdom is not meat and
drink, but righteousness, and peace, and joy
in the Holy Spirit, Rom. xiv. 17. Where-
fore they say, ' I will greatly rejoice in the
Lord, my soul shall be joyful in my God ; for
he hath clothed me with the garments of sal-
vation, he hath covered me with the robe of
righteousness ; as a bridegroom decketh him-
self with ornaments, and as a bride adorneth
herself with jewels,' Is, Ixi. 10; and thus
' they rejoice with joy unspeakable, and full
of glory,' receiving the end of their faith, even
the salvation of their souls,' 1 Pet. i. 8, 9.
Will remember thy loves,] Or, tvill re-
cord, rehearse, make mention of thy loves,
more than wine ; or, which are better than
wine, as in ver. 2. The foresaid joy of the
saints redourideih to the praise and glory of
Christ, whose loves, manifested by his suffer-
ings, death, resurrection, ascension, and the
graces and benefits flowing from them to his
church, are remembered inwardly, recorded
aud mentioned outwardly. For they who with
joy, draw water out of the wel.'s of salva-
tion, do say in that day, ' Praise the Lord,
call upon his name, declare his doings among
the people ; make mention, that liis name
is exalted,' Is. xii. 3, 4. ' I will mention
the loving-kindnesses of the Lord, the praises
of the Lord, according to all that the Lord
hath bestowed on us ; and the great goodness
towards the house of Israel, which he bath
bestowed on them, according to his mercies,
and according to the multitude of his loving,
kindnesses,' Is. Ixiii. 7. ' I will make men-
tion of thy righteousness, even of thine only,'
Ps. Ixxi. 16. ' I will make thy name to be
remembered in every generation and genera-
tion : therefore peoples shall confess thee, for
ever and aye,' Ps. xlv. 18. The upright love
THEE,] Heb. uprightnesses (or rigkfeous-
7iesses) love thee; whereby righteous orupright
persons are meant (the virgins forementioned
in ver. 3) who have upright hearts, and
righteous conversation ; as jsWrfe, in Jer. 1.31,
is for a proud person ; */w, in Prov. xiii. 6,
is for a sinner ; thanksgivings, in Neh. xii.
31, for companies of thanksgivers ; and many
the like. So this fruit cometh by remembering
and mentioning Christ's loves, that the righte-
ous are confirmed and increasedin lovetowards
him more and more ; as the apostle wrote to
them that believed on the name of the son of
God, that they might believe on the name of
the Son of God ; that is, might be confirmed,
continued, and increased in their belief, 1
John V. 13. The Hebrews, ignorant of Christ,
have applied these things unto God's ancient
mercies towards them in the giving of his
law, as the Chald. paraphrast saith, " When
the people of the house of Israel was come
out of Egypt, the divine presence of the Lord
of the world was their guide, by the pillar of
a cloud by day, and by the pillar of fire by
night. The just men of that generation said ;
O Lord of all the world, draw us after thee,
and we will run after the way of thy good-
ness ; and bring us near to the bottom of tlie
mount Sinai, and give us thy law out of thy
treasure house which is in the firmament; and
we will be glad and rejoice in the twenty-two
letters with which it is written : and we will
remember them, and will love thy Godhead,
and will depart from after the idols of the
people ; and all just men who do that which
is right before thee, shall fear thee, and love
thy commandments." But the law, being
the ministration of death, though it was glori-
ous, hath no glory in respect of the ministra.
tion of the Spirit, and of righteousness, which
exceedeth in glory, 2 Cor. iii. 7 — 10. There-
fore tlie New Testament being now confirmed
in Christ, those former things, which were
figures and shadows, are no more remembered,
as was prophesied in Jer. iii. 16.
Ver. 5. — I am black,] Hitherto hath been
the church's first speech unto Christ, testify-
ing her faith and love ; now follow her words
to tlie daughters of Jerusalem, against tiie
scandals and offences that might arise for the
church's afflictions and infirmities which
appear in this life. Blackness signifieth tri-
bulation, as Job complaineth ; ' My skin is
bltck upon me, and my bones are burnt with
liei-t,' Job XXX. 30; and Jeremiah lamei.teth
SONG OF SONGS.
* I am black and comely, O ye daughters of Jerusalem : as the
tents of Kedar, as the curtains of Solomon. ® Look not upon me,
because I am blackish; because the sun hath looked down upon
instructed in the way of the Lord ; as may
be gathered by Song v. 8, 9; vi. 1. As the
villages belonging to a city are usually called
the daughters of that city, 1 Chroii. vii. 28 ;
Num.xxi. 25; so Jerusalem, which is above, is
' the mother of us all,' Gal. iv. 26; whose
daughters are the particular churches and
Christians called virgins, 2 Cor. xi. 2 ; Rev.
xjv. 4. And Sodom and Samaria are pro-
phesied of, that they should be given to Jer-
usalem for daughters, Ezek. xvi. 61. And
thus in Ps. xlv. 13, 14, the king's daughter
(the church) is brought unto the king in rai-
ment of needle-work ; and virgins her friends
after her. Such are here comforted against
the scandal of the cross, and infirmities which
accompany the church in this world. Tents \
OF Kedar,] Kedar was the second son of Ish- \
niael. Gen. xxv. 13. His posterity (which
were still called by his name) dwelt in tents
in the deserts of Arabia ; fed cattle, and were
given to their bow, and wars. See Is. xxi. '
13—17; xlii. 11 ; Ezek. xxvii. 21. And
the psalmist laraenteth his state, that he dwelt
' with the tents of Kedar;' which he after ex-
plaineth, ' with him that hateth peace,' Ps.
cxx. 5, 6. And Kedar by interpretation
signifielh black; and the Kedarens that dwelt
in tents had thereof their name Scenites, (as
if we should say Tentaries), and their tents
were of hair- cloth, made of goats' hair, and
in them they dwelt, ' and had no other house,'
as is reported by Pliny, lib. vi. cap. 28 ; and
Solinus Polyhist, in cap. 36. Here therefore
the church, (which is called ' the tents of
Jacob,' Jer. xxx. IS ; and 'the tents of Ju-
dah,' Zach. xii. 7), is for her affliction?, per-
secutions, pilgrimages, and many infirmities;
in outward view of the world, like to the black
and hairy tents of Kedar, or such as dwelt in
them. Curtains of Soi-omon,] These are
to set forth her comeliness, as Kedar's tents
did her blackness. And though curtains
sometimes signify tents, as the ark of the
Lord remained under curtains,! Chron. xvii.
1 ; and ' Enlarge the place of thy tents, and
let them stretch forth thy curtains,' Is. liv. 8;
yet Solomon's curtains here seem rather to
mean the goodly hangings that were in his
house, and about his bed. For Solomon dwelt
not in tents, but having riches, and wealth,
and honour, such as no kings had, 2 Chron.
i. 12, builded him house?, Eccl. ii. 4, and one
which was thirteen years in building, 1 Kings
vii. 1 ; and for his queen, Pharaoh's daugh-
ter, he builded an house, 1 Kings ix. 24. So
though the church be outwardly black like
the blackness of the Nazarites' visage. Lam.
iv. 8. And here, in the following verse, the
church showeth her blackness to be because the
sun had looked down upon her ; and the
scorching of the sun is by our Saviour ex-
pounded tribulation or persecution arising
because of the word. Matt. xiii. 6, 20, 21.
It may also imply her blackness by sin, in
respect of her own negligence, which she
acknowledgeth in the end of ver. 6; and in
respect of both, her blackness by sorrow and
mourning for her present miseries ; as black
colour was the habit of mourners : ' For the
hurt of the daughter of my people am I hurt ;
I am black : astonishment hath taken hold on
me,' Jer. viii. 21. Thus the church is par-
taker of the afflictions of Christ, at whom
many were astonished, ' his visage was so
marred more than any man ; and his form
more than the sons of men,' Is. lii. 14. And
COMELY,] Or, but comely ; and is here by
way of opposition : though I am black, yet am
I comely also. The Heb, navah, signifieth
••omely, beautiful, amiable, and to be desired.
The Gr. here translateth it, goodly or /air,
and in ver. \0, beautiful. So the apostle, in
Rom. X. 15, expoundeth it beautiful, from
Is. lii. 7. This comeliness of the spouse is
afterwards showed to be both in her sight or
countenance, Song ii, 14, and in her speech,
Song iv. 3. And as blackness is in the co-
lour and skin ; so comeliness is in the parts,
features, and proportion of the body, which
the church hath by her creation or new birth,
as she is the workmanship of God, ' created
in Christ Jesus unto good works,' Eph. ii. 10.
Thus was she black in herself, but comely in
Christ ; for God's ' strength is made perf. ct
in weakness ;' therefore the apostle said, ' Most
gladly will I rather glory in my infirmities,
that the power of Christ may rest upon me,
(or dwell in me) ; therefore I take pleasure
in infirmities, in reproaches, in necessities,
in persecutions, in distresses forChrist's sake,
for when I am. weak, then am I strong,' 2 Cor.
xii. 9, 10. And again, ' We are troubled on
every side, yet not distressed ; perplexed, but
not id despair; persecuted, but not forsaken;
cast down, but not destroyed ; always bearing
about in the body the dying of the Lord
Jesus, that the life also of the Lord Jesus
mi'^ht be made manifest in our body,' 2
Cor. iv. 8 — 10. Daughters of Jerusa-
lem,] To these she speaketh again in chap,
ii. 7 ; iii. 5, 10 ; v. 8, 16 ; viii. 4. So
they were the friends of Christ and his church,
the elect of God, though not yet perfectly
CHAPTER I.
687
me : the sons of my mother have been angry with me ; they made
me the keeper of the vmeyards, my vineyard which is mine, I have
not kept.
Kedar's tents, yet is she inwardly beautiful
as Solomon's curtains ; for, ' The king's
daughter is all glorious within,' Ps. xlv. 14.
The Chald. paraphraseth on this verse thus ;
• When the house of Israel made the calf, (Ex.
xxxii.) their faces were black, like the sons
of Cash (the Ethiopians) which remain in the
tabernacles of Kedar ; and when they turned
by repentance, and were forgiven, the bright-
ness of the glory of their faces was increased,
like the angels; for that they made the cur-
' tains for the tabernacle, and the divine ma-
jesty dwelt among them ; and Moses their
master went up to the firmament, and made
peace between them and their king."
Ver. 6. — Look not upon me, J Or, Be-
hold me not, to wit, with contempt for my
blackness ; that is, despise me not, as in Job
xli. 34. ' He beholdeth all high things,' that
is, despiseth them. Or, look not upon 7ne,
with delight and gladness for my affliction ;
as in Obad. v. 12, * Thou shouldst not have
looked on the day of thy brother.' Or, look
not upon me with astonishment, as the apos-
tle teacheth, ' That no man should be moved
for these afflictions ; for yourselves know that
we are appointed thereunto,' 1 Thess. iii. 3.
Blackish,] Or, somewhat black ; in Gr.,
" made black." The old Latin version trans-
lateth it, " brown." The form of the Heb.
word here differing from the former, seemeth
to diminish the signification ; as in Lev. xiii.
19, a word in the like form meaneth, some-
what reddish. By this she would teach not
to judge of her estate by her skin, by the out-
ward appearance, where afflictions and infir-
mities only are to be seen. The sun hath
LOOKED DOWN,] Hereby afflictions and per-
secutions are meant, as that in the parable,
' When the sun was up, they were scorched ;'
is expounded, ' When tribulation or persecu-
tion ariseth, because of the word, they are
offended,' Matt. xiii. 6, 21. Soshe signifieth
that this her black hue was not her proper
colour, who is fair in Christ her beloved,
Song i. 8, 15, but by accident ; God from
heaven thus chastising her sins, and exercis-
ing her faith and patience; Lam. i. 6, 13, 14,
&c. The sons of my mother,] That is,
either the children of the church, false breth-
ren, false prophets, and deceivers ; or, inor-
dinate lusts, and sins which dwelt in her, and
were conceived within her in the womb ; for
with both these is the spouse of Christ
afflicted. Of the first, David complaineth,
' I am become a stranger unto my brethren,
and an alien unto my mother's sons,*Ps.lxix.
9. And the apostle saith, 'Of your own selves
shall men arise, speaking perverse things, to
draw away disciples after them,' Acts xx. 30.
' Such are called by the name of Israel, and
are come forth out of the waters of Judah,
which sware by the name of the Lord, and
make mention of the God of Israel, but not
in truth, nor in righteousness, for they call
themselves of the holy city,' Is. xlviii. 1, 2,
Such might be called the children of her mo-
ther (though not of her father), false brethren,
among whom the saints are often in peril.
Gal. ii. 4 ; 2 Cor. xi. 26 ; who, pretending
faith and godliness, do dangerously oppose the
same ; as the true church, prophets, Christ
himself, and his disciples, have found in all
ages. Of the second, the apostles tell us of
' lusts that war in our members,' Jam. iv. 1,
• of fleshly lusts, which war against the soul,'
1 Pet. ii. 11; and these may be called our mo-
ther's children, because in sin and in iniquity
we have been conceived and brouglit forth,
Ps. Ii. 7 ; which sin reviveth in us when the
commandment of God cometb, deceiveth us,
and slayeth us, and under it we are sold ; so
that the good which we would, that do we not ;
but the evil which we would not, that do we,
Rom. vii. 9, 11, 14, 19. Angry with me,]
Or, incensed against me, or, inflamed in me,
to wit, with wrath ; to resist, fight, and war
in me and against me, as the Gr. version
saith, " fought in me," or against me. So
this phrase is used in Is. xli. 11:' All they
that were incensed against thee shall be
ashamed,' &c.; and in Is. xlv. 24, ' All that
are incensed against the Lord shall be
ashamed ;' which being spoken there of out-
ward enemies, may also be applied to our in-
ward lusts, as in Jam. iv. 1; 1 Pet. ii. 11.
They made me,] Or, set, put, assigned me.
The keeper of the vineyards,] Where
the sua hath burnt me; as in Mat. xx. 1,12,
they that labour in the vineyards do complain
how ' they have borne the burden and heat of
the day.' So, in the captivity of Babylon,
the poor of the land of Israel were left to be
vine dressers and husbandmen, 2 Kings xxv.
12. And spiritually it is said unto the church,
' The sons of the aliens shall be your plough-
men and your vine dressers, Is. Ixi. 5 ; and
the kingdom of God committed into the hands
of the Jews, is like unto a vineyard let out
unto husbandmen, Mark xxi. 33, 34 ; and ia
Song viii. 11; 'Solomon let out the vine-
yard unto keepers.' But here the vineyard,
opposed to her own vineyard, seems to mean
false churches, and in them the corruption of
688
SONG OF SONGS.
^ Tell me, 0 thou, whom my soul loveth, where tliou feedest,
where thou makest to rest at noon : for why sliould I be as one
that turneth aside unto the flocks of thy companions ?
religion, whereunto her mother's son sought
to draw her; setting her to observe the ordi-
uaiices and traditions of men, or otherwise
to undergo their cruelty and wrath. Thus the
Pharisees made the word of God of none
eflect through their tradition which they de-
livered, Mark vii. 13; and bound 'heavy
burdens, and grievous to be borne, and laid
them on men's shoulders,' Mat. xxiii. 4 ;
and so did false teachers in the Christian
churches. Acts xv. 1, 10 ; Gal. vi. 12, 13 ;
Col. ii. 20 — 23. Myvinevard which is
JUNE,] Or, jvhich appertaineth to me : the
keeping whereof is committed to me of God.
This phrase is again used in Song viii. 12,
' My vineyard, which is mine, is before me.'
Spiritually the vineyard is the church, as in
Is. V. 7, ' The vineyard of the Lord of hosts,
is the house of Israel, and the men of Judah
his pleasant plant ;' the keeping of, or labour-
ing in this vineyard, is the performing of the
charge and duty which God hath laid upon
every one therein ; that so they may yield
unto him the fruits of his own graces. Mat.
xxi. 33, 34 ; Is. v. 2, 7. I HaVE not kept,]
Either through her own infirmity or negli-
gence, or other's tyranny, or both. For, as
the apostle complaineth, that he did not
what he would, but what he hated ; and
found not how ' to perform that which is good,'
Rom. vii. 15, IS. So of the slothful man,
Solomon showeth, how he went 'by the vine-
yards of the man void of understanding, and
lo it was all grown over with thorns, nettles
had covered the face thereof,' &c. Prov. xxiv.
30, 31. And by outward violence and per-
secution, the church maybe scattered abroad,
Acts viii. 1 ; and when Judah was carried
captive, ' the solemn feasts and sabbaths
were forgotten in Zion,' &c., Lam. ii. G, &c.
And oftentimes for the sins of his peopleGod
sendeth persecution and afflictions upon them.
Is. v. 2, 5, 6 ; Lam. i. 14, 18, 22. The
Chald. paraphrase expoundeth this verse thus:
" The congregation of Israel said before the
peoples. Despise me not because I am blacker
than you, because I have done works like
yours, and have worshipped the sun and
moon ; for false prophets they have been the
cause that the fierce wrath of the Lord hath
come down upon me ; and they learned me
to serve your idols, and to walk in your sta-
tutes ; but the Lord of the world, who is my
God, him have I not served, nor walked in
his statutes, neither have I kept his precepts
and his law."
Ver. 7 — Tell ME,]Or, shotv, declare unto
me. A third request which the church maketh
unto Christ, for instruction in the administra-
tion of his kingdom here on earth ; that as he
had formerly made her partakerof his heavenly
calling, so he would direct her further into
the place where, and maimer how, he feedeth
his flock, in his public assembly the church,
(whereunto the Lord addeth daily such as
shall be saved, Acts ii. 47); that there she
may be under his government, enjoy his
ordinances, increase in knowledge, faith, and
all other graces ; may be strengthened against
temptations and afflictions. So men are
commanded, ' Seek the Lord and his strength;
seek his face continiially,' Ps. cv. 4 ; and
' Unto the place which the Lord your God
shall choose out of all your tribes, to put his
name there ; even unto his habitation shall
ye seek, and thither thou shalt come,' &c.,
Deut. xii. 5. That place is not always easy
to be discerned ; for many will falsely say,
' Lo here is Christ, or lo he is there,' Mark
xiii. 21, 22; and sometimes Christ, for men's
sins, withdraweth himself, chap. v. 6. God
hideth his face, Deut. xxxii. 20, and saith,
' I will not feed you,' Zach. xi. 9. Some-
times the woman is forced ' to fly into the
wilderness,' where she is nourished of God
many days. Rev. xii. 14; and sometimes the
state of the church is such, as that it doth not
enjoy for the present the pastors that should
feed and guide thesame,Actsxiv.21 — 23; Tit.
i. 5. My SOUL loveth,] This signifleth un--
feigned and fervent love, with a longing de-
sire to enjoy the fellowship of her beloved ;
therefore she useth this phrase again, when
in the absence of Christ, she earnestly seek-
eth for him in chap. iii. 1 — 4. Like it is
the affecting or longing of the soul, in Gen.
xxxiv. 8 ; the knitting of the soul, 1 Sam.
xviii. 1 ; the delighting of the soul, Is. xlii.
1 ; and sundry the like. Where thou feed-
est,] Or, how thou feedest ; hoxu thou mttk-
est to rest, Feedest,] Heb , wilt feed,
that is, art wont to feed, or usually and con-
tinually feedest, to wit, thy flock ; which
word (as being easy to be understood) is often
omitted, as in Gen. xxxvii. 16 ; xxix. 7.
Feeding implieth all the duties of a pastor or
herder, as to lead in and out, to give pasture
and water to govern with the rod and staff,
&c., Ps. xxiii. Wherefore kings are said to
feed as pastors, Ps. Ixxviii. 70 — 72. So
Christ, as king and great pastor of the sheep,
Heb. xiii. 20, doth by his ministry, with his
Spirit, word, seals, censures, &c., feed his
people ; for whom he laid down his life ; he
CHAPTER I.
689
^ If thou know not, 0 thou fairest among women : go thy way
forth by the footsteps of the flock, and feed thy kids beside thy
calleth them by name, leadeth them out, go-
eth before them, saveth them from wolves
that would devour, giveth tliem eternal life,
and tliey shall never perish, John x. Of
him it is prophesied, ' He shall feed his flock
like a shepherd ; he shall gather the lambs
with his arm, and carry them in his bosom ;
he shall gently lead those that are with
young,' Is. xl. 11. Therefore she desireth
to be under his guidance, and in his fold, tliat
lie feeding her she may not lack ; or desireth
to know the manner how Christ feedeth, that
she likewise may so feed her kids, as ver. 8.
Makest to rest,] Or, t)iakeii to lie doivn,
and so givest rest to thy flock. Both these
works of grace God promiseth to his people,
with other the like, saying, ' I will both
search my sheep, and seek them out ; I will
feed them in a good pasture ; I will feed
my flock, and I will cause them to lie
down, saith the Lord God ; I will seek that
which was lost, and bring again that which
was driven away, and will bind up that which
was broken, and will strengthen that which
was sick ; but I will destroy the fat and the
strong, and will feed them with judgment,'
Ezek. xxxiv. 11, 14 — 16. At noon,] la
the heat of the day ; signifying the heat of
persecution, tribulation, temptation ; and
whatsoever may cause the disquiet and grief
of his flock. In the midst whereof Christ
giveth safe repose unto his sheep, which have
peace in him, though in the world they have
affliction, for he hath overcome the world,
John xvi. 33. ' They shall not hunger nor
thirst, neither shall the heat nor sun smite
them , for he that hath mercy on them, shall
lead them, even by the springs of water shall
he guide them,' Is. xlix. 10. That turn-
ETH ASIDE,] Or, as one that iynvrappeth, ov,
that covereth herself, or, that is covered or
veiled. This latter sense the Gr. version
giveth, according to the usual signification of
the Heb. word. And this covering either is
a sign of sorrow and shame, as mourners used
to cover their faces, Ezek. xxiv. 17 ; or, of
lightness and dishonesty, as Thamar was
thought * to be an harlot, because she had
covered her face,' Gen. xxxviii. 14, 15. So
here the spouse desireth to ki\ow where Christ
feedeth, lest she should wander about and
seek him with sorrow, and be by others re-
puted an harlot, for she would eschew all
appearance of evil. Or, by saying, ' as one
that turneth aside,' she intimateth her peril,
lest through want of him whom she loveth,
she fall into the hands of others, which boast
to be Christ's compaaious, and so in her faith
Vol. II. 4
and manners be corrupted ; as were the
churches of Galatia, Gal. i. 6, 7. For when
men have not their abiding in the Lord's in-
heritance, they are in danger to be drawn
unto the service of other gods, as David
acknowledgeth in 1 Sam. xxvi. 19. Flocks
OF Tiiy COMPANIONS,] Or, herds of thy fel-
lows, iov gneder is both n fiock and an herd,
Joel i. IS. It seemeth here to mean the
congregations of false Chrisls, and false pro-
phets, which come in his name, 'saying, I
am Christ, and do deceive many,' Mat. xxiv.
5, 24; 2 Pet. ii. 1, 2. But Christ's sheep
' follow him, for they know his voice, and a
stranger they will not follow, but will flee
from him, for they know not the voice of
strangers,' John x. 4, 5 ; but they all have
one shepherd, Ezek. xxxvii. 24. And as
other shepherds are not to be followed, so
neither other flocks or herds ; for God's elect
shall inherit his mountain, and his servants
shall dwell there. Is. Ixv. 9. In Jer. vi. 2,
3, ' the daughter of Zion is likened to a
comely and delicate woman:' her enemies are
likened to ' shepherds with their flocks.' Of
the Hebs., Solomon Jarchi expoundeth this
passage thus, " Tell me, O thou whom my
soul loveth; now the Holy Spirit turneth and
likeneth her to a flock, lovingly affected unto
the pastor. The congregation of Israel saith
before him, as a woman to her husband, Tell
me, O thou whom my soul loveth, wheie thou
feedest thy flock, among these wolves amidst
whom theyare ; and where thou makest them to
rest at noon, in this captivity, which is a time of
tribulation unto them, as tlie noon-tide which
is a time of tribulation unto the flock. And
if thou sayest, Why art thou so careful ? This
is not for thine honour, that I should be like
a mourner, covering the lip, weeping for my
flock, by the flocks of other shepherds, whicli
feed their flocks as thou dost; as if she should
say, Among the troops of the people that are
joined to othergods, and have kingsaiid princes
that manage or govern them." The Chald.
paraphrast explaineth it thus : " When the
time was come, that Moses the prophet
should he dissolved out of the world, he said
before the Lord, I know that this people will
sin, and shall go into captivity ; now show
thou unto me, how they shall be governed,
and dwell among the people, whose decrees
are grievous, as the heat and scorching of the
sun at noon in the midst of summer. And
why shall they wander up and down among
the flocks of the sons of Esau and Ishmael,
which do associate unto thee their errors
(their idols) for companions ?"
S
690
SONG OF SONGS.
Ver. 8. — If thou know not,] Tliat is,
forasmuch as, or seeing that thou knowest
not ; as in Num. xxii. 20, if the men he
come to call thee, that is, forasmuch as they
are come. Here Christ beginnetii to speak
unto his people with words of comfort and
instruction ; and alter proeeedeth to show the
power and glory of the church adorned with
j* I his graces. Solomon Jarchi saith, " This is
< jthe answer of the pastor." Thou k\ow not,]
Or, thou thyself knowest not. Heb., " If
thou know not to thee; ''or, for thyself; which
latter words are thought to be redundant, and
are therefore omitted in most translations,
though here it may have a commodious sense,
to signify the ignorance which she hath ia
herself, upon acknowledgment whereof Christ
informeth her. Solomon Jarclii expoundeth
it, " If thou know not whether thou shouldst
go to feed thy flock, thou fairest among wo-
men, because the pastor he hath ceased to
\ govern or manage them." Fairest,] Heb.,
fair or beautiful among iromen, whereby is
meant, more fair than other women, or fair-
est of woman kind, as the mother of our Lord
is called, ' Blessed among women,' Luke i.
28, 42 ; that is, most blessed, or more
blessed than other women. So the lion is
said to be strong among beasts, that is,
strongest, Piov. xxx. 30. The Ucb.Japhah,
signifieth/azVor beautiful, not only in colour,
but in comely proportion and elegance, such
as draweth love and liking; for the same word
is attributed sometimes to cattle, Gen. xli. 2;
to trees, Jer. xi. 16; and to every thing that
God made, Eccl. ii. 11. And the church is
here called by Christ, (and after by her friends,
Song V. 9; vi. 1), 'the fairest among wo-
men, by reason oJ the graces, the spiritual
beauty of faith, hope, love, patience, &c. ,
wherewith God in Christ hath beautified her,
who by nature was deformed and loathesome,
as is showed in Ezek. xvi., where her nati-
vity was of the land of Canaan, of Amorites
and Hittites, ver. 3 ; she was cast out to the
loathing of her person, in the day that she
was born, ver. 5 ; she was polluted in her
own blood, ver. 6, till God gave her life, and
excellent ornaments, ver. 7, covered her
nakedness, ver. S, washed away her bloods,
ver. 9, clothed, girded, decked her with orna-
ments, chains, jewels, &c. ; and so she became
exceeding beautiful, verses 10, 13. She
being privy to her own infirmities, called her-
self black, ver. 5 ; but Christ here calleth
her fair, and magnifieth her beauty in ver.
15, and often in this song ; because he hath
sanctified and cleansed her, 'with the washing
of water by the word, that he might present
her to himself a glorious church, not having
spot or wrinkle, or any such thing,' but that
she should be 'holy and without blemish,'
Eph. V. 26, 27. Thus, if we will condemn '
ourselves, God will justify us ; and when we
are weak, then are we strong, 2 Cor. xii. 10. ]
And as we increase in obedience and sane- :
tification, so doth the love of Christ increase 1
towards us, Ps xlv. II, 12. Go thy way '
roRTH,]Ov, yet thee out, go forth thou. Heb. '
go out for thee, or go forth for thyself. As
God said to Abram, yo thou, or for thyself.
Gen. xii. 1 ; so here Christ calleth forth his '
church from sitting still in her mournful
estate, that she should not only wish and
desire, but endeavour and put forth herself
to do the works of her calling, to feed her
kids, and to go out to meet the bridegroom.
Mat. XXV. 6. ' For, not every one that saith
unto Christ, Lord, Lord, shall enter into the
kingdom of heaven ; but he that doth the
will of his Father which is in heaven,' Mat.
vii. 21. By the footsteps of the flock,]
Or, in the footsteps of the sheep, that is, go
in those ways, and do those works, which the
sheep or flock of Christ have gone in and
done before thee. Footsteps are the print of j
the feet in the way that is trodden before us ; I
and as Christ himself hath left us an example, |
in his doings and sufferings, ' that we should j
follow his footsteps,' 1 Pet. ii. 21 ; and we are
to be imitators or follower$ of God, Eph. v. 1, '
so should we be of the flock of God, and of j
godly pastors, in ihat faith and order which
they have walked in before us ; as it is said, ]
' Be ye imitators of me, even as I also am of
Christ,' 1 Cor. xi. 1 ; and ' Remember your
guides, who have spoken unto you the word of
God : whose faith, imitate ye ; considering |
the issue of their conversation,' Heb. xiii. 7.
So likewise of the flock of Christ, as it is
said, ' Ye brethren became imitators of the
churches of God,' &c., 1 Thess. ii. 14 ; and \
' we desire, &c., that ye be not slothful, but I
imitators of them who through faith and pa- j
tience inherit the promises,' Heb. vi.ll, 12. j
The flock here spoken of, seemeth to be '
opposed unto the flocks or herds in ver. 7, as j
Christ is to his companions or fellows there '
mentioned ; who, as he is the one great pas-
tor, so hath he generally one fold and flock,
John X. 16 ; Ezek. xxxiv. 22, 23 ; which is
his church, as he saith, 'And ye my flock, |
the flock of my pasture, are men,' Ezek.
xxxiv. 31. Their footsteps are their faith and
works set forth in the scriptures ; as wt are ,
taught to ' walk in the footsteps of the faith j
of our father Abraham,' Rom. iv. 12 ; and so ;
of all other our godly predecessors, Heb. xi. 1,
2 — 40 ; xii. 1 ; after whom we should walk
' in the same spirit, in the same footsteps,* 2
Cor. xii. IS. And thus the Heb. also under- ]
stand this place, as Jarchi explaineth it ; '
" Consider the ways of thy first fathers, which i
received my law, and kept my charge, and
CHAPTER T.
691
shepherd's tents. ^ I have compared thee, O my love, to the com-
pany of horses in the cliariots of Pharaoh. '" Thy checks are
my commandments ; and walk thou in their
j ways." Likewise the Chald. paraphrast
! saith, " The congregation which is like to a
i fair damsel, and whom my soul loveth, let
! her walk in the ways of the just men, and
J order her prayer by tlie mouth of her gover-
I nors, and Jet lier lead her posterity, and learn
i her children which are like to tlie kids of the
': goats, to go unto the synagogue, and unto the
school," &c. Feed thy kids,] The flock
in scripture usually comprehendeth both
siieep and goats, as in Lev. i. 10; and though
goats sometimes being opposed to sheep, sig-
nify the wicked reprobates, Mat.xxv. 32,33,
&c., yet usually they figured, in the law.
Christian? given up as sacrifices to God ; and
Christ himself was figured by goats and kids,
by the apostle's exposition, Heb. ix. 12 — 14;
1 Cor. V. 7, compared with Ex. xii. 5. So
here the kids signify young and tender Chris-
tians, which are to be fed with the sincere
milk of the word, that they may grow there-
by, 1 Pet. ii. 2. And soChrist giveth charge,
' Feed my lambs, feed my sheep,' John xxi.
15, 16. And this is the end why the fairest
among women is willed to go out, that she
may find pasture for her kids, following herein
the example of Christ, who leadeth out his
sheep, and putteth them forth, that they may
find pasture, John x. 3, 4, 9. Besides the
TENTS,] Or, bi/ the tabernacles {the diveUmg-
places) of the shepherds. By which those
companions of Clnist, ver. 7, seem here to be
meant, such as are 'transformed like the min-
isters of righteousness,' 2 Cor. xi. 15 : and
their flock like the flock of Christ ; beside
their tents, (or, as may be translated, above
them), are the kids of Christ to be fed, whom
he graciously preserveth even in the midst of
wolves. Thus Solomon Jarchi expoundeth
i it, " By other peoples." Otherwise it may
' be understood (as the former sentence) of the
good shepherd's tents, which of old fed the
flock of God in faith and love, as their footsteps
are left recorded in the scriptures, Ps. Ixxvii.
21 : Ixxviii. 70—72; Is. Ixiii. 1 ; Heb. xiii. 7.
Ver. 9. — I have compared,] Or, I have
li/ce?ied, thought thee to be like. The order
of the words in the Heb. is thus : "To the
company of horses in the cliariots of Pharaoh
I have compared thee, O my love." My
LOVE,] Or, my fellow friend , my companion,
familiar. So named of feeding and convers-
ing together, and so partaking each of others
good or evil. In Gr. my neighbotir or next.
This title Christ giveth to his spouse, often
in this Song, as after in ver. 15 ; chap. ii. 2,
10 13; iv. 1, 7; V. 2; vi. 4; and showeth the
reason on both parties to his disciples, sayingi
' I have called you friends, (not servants) for
all things that I have heard of my Father, I
have made known unto you.' And, ' Ye are
my friends, if ye do whatsoever I command
you,' John xv. 14, 15. Sometimes a husband
is called by this name friend, as in Jer. iii.
20; Hos. iii. 1. To the company of
HORSES,] Or, to 7ny company of horses. Tlie
woid *?<«a/j, which being the feminine oi sus,
a horse, may in propriety signify a mare ; is
here usually taken of Chi istian interpreters,
and of the Hebs., to signify a company, or
troop of horses; and so the Gr. ('whidi also
is tee hippo in the feminine gender) is some-
times used in Gr. authors for a cornpany of
horses. And in the scripture phrase, tlie
names of beasts, birds, &c., are often used
collectively, as in Ex. xv. 1, ' the horse and
his rider,' for 'the horses and their riders.'
The Heb. letter yod, which usually signifieth
mine, is sometimes added in tlie end of words
without signification, as in Lam. i. 1. How-
beit the Gr. version here translateth it, " My
company of horses ;" and it may have good
use. The horse is a warlike beast, as God
describeth him in Job xxxix. 19 — 25 ; and
Solomon saith, 'The horse is prepared against
the day of battle,' Prov. xxi. 31. In the
CHARIOTS OF Pharaoh,] Pharaoh's horses and
chariots were of most request, as the scrip-
tures often showeth ; and therefore were
sought after by Solomon in his trading with
Egypt, 2 Chron. i. 16, 17. And the prophet
saith, ' Wo to them that go down to Egypt
for help, and stay on horses, and trust in
chariots because they are many,'&c.,Is. xxxi.
1 ; and in Ezek. xvii. 15, the king of Judah
' sent his ambassadors into Egypt, that they
might give him horses, and much people."
For the meaning of this speech, it seemeth to
be this : the church being sent forth by Christ
into the footsteps of the flock to feed her kids
besides the tents ordwellings of the shepherds;
was presently to look for troubles in itself.
Acts XX. 29, 30 ; and opposition at the hands
of those companions, forementioned in ver. 7,
and their flocks ; as the scripture often speak-
eth of contention among shepherds, about the
feeding and watering of their flock?. Gen.
xiii. 6, 7; xxvi. 14, 15,20,21; Ex. ii. 16,
17; and when God threateneth wars against
the daughter of Zion, he saith, ' The shep-
herds with their flocks shall come unto her,
they shall pitch their tents against her round
about,' &c., Jer. vi. 2 — 4. To comfort her,
therefore, against such troubles, the Lord
compareth her to the troop of horses in Pha-
692
SONG OF SONGS.
raoh's chariots, under this similitude promis-
ing her victory; as in Zech x. 3, he saith, by
a like simile, * Mine anger was kindled
against the shepherds, and I punished the
goats; for the Lord of hosts hath visited his
flock the house of Judah, and hath made them
as his goodly horse in the battle, &c. And
they shall be as mighty men, which tread
down (their enemies)in the mire of the streets
in the battle ; and they shall fight, because
the Lord is with them,' &c., ver. 5, And if
we read it, ' my company of horses,' it accord-
eth with Zech. x. 30, where the Lord lik-
eneth them to ' his goodly horse , and of the
/Hebs. Solomon Jarchi compareth it with the
/ history in Ex. xiv., where God by his power,
\ as with horses, gave Israel the victory over
Pharaoh's liorses and chariots ; as the pro-
phet, speaking of that, saith unto God, 'Thou
didst walk through the sea with thine horses,
through the deep of great waters, Hab. iii. 15.
See also Rev. xix. 11, 14, where in the war
against antichrist, Christ, the Word of God,
' sitteth on a white horse, and the armies in
heaven, (his church, whose conversation is
heavenly) followed him upon white horses.'
Ver. 10. — Thy cheeks are comely,] Or,
are desirable, gracious, beautiful. The
Gr. traiislateth, " How beautiful are tliy
cheeks !" Tliese words are continued unto
the bride or church, from Christ, showing
how she is decked with his ordinances and
graces ; as his cheeks are afterwards likened
to a bed of spices, Song v. 13. But wliether
she be still compared hereby to ' a company
of horses,' as in ver. 9, or to a woman, (as she
was a shepherdess, in ver. 8), is doubtful, for
both similitudes do agree to the things here
spoken of. Tlie word cheeks is used some-
times for the cheeks or jaws of beasts, and of
horses, whose bridles are often adorned with
rows, especially in king's chariots, as in Is.
XXX. 28, there shall be ' a bridle in the jaws
or cheeks of the people.' Also the next
words, ' thy neck with chains,' may have like
reference ; for the kings of Midian, when
they Went to war, had ' chains about their
camels' necks,' Judg. viii. 26. Taking it
thus, the church compared to the Lord's
'company of horses,' is said to have her
cheeks comely, with rows of jewels, or orna-
ments upon her bridle, wherewith the Lord
manageth and guideth her, as his ' goodly
horse in the battle,' Zech. x. 3. Or, retain-
ing the similitude of a woman, it is meant of
ear-rings and jewels which hang down and
adorn the face and cheeks, as it is written,
' I decked thee with ornaments, and I put
bracelets upon thine hands, and a chain on
thy neck, and I put a jewel on thy forehead,
and ear-rings in thine ears, and a beautiful
crown upon thine liead ; thus wast thou
decked with gold and silver, Ezek, xvi. II —
13. The spiritual signification, according to
either similitude, is one and the same, as
after shall be showed. Rows,] Li Heb. tor-
im : Mhich being of the singular <or, signi-
fieth a disposition, row, or orderly course of
things ; and hath affinity with toruh, which
hath the name of the law, in Heb. ; and tlie
one is put as ao explanation of the other, ss
David said, ' Is this the law of man, O Lor^l
God ?' 2 Sam. vii. 19; which another prophe'
relateth thus, 'Thou hast regarded me, accor
ding to the order (disposition or estate) of a
man of high degree, O Lord God,' 1 Chron,
xvii. 17. And indeed, the law of God, in
his ordinance, or orderly disposition of his
precepts, the rules and canons of our life.
The same word tor, is also used for a turtle-
dove, and torim are turtles, as in the law of
sacrifices, Lev. xii. ; which some therefore
take here to be jewels, or ornaments that had
the figures of turtle doves. And so the Gr.
version here translateth, " How beautiful are
thy cheeks, as of a turtle dove." But in the
verse following, where the same word is again
used, the Gr. translateth, " We will make
for thee similitudes of gold." Chains,] In
Heb. charuzim, a word not found but in this
one place ; translated in Greek collars or
chains ; and is interpreted by the Heb. doc-
tors chains or jewels hanged on a string like
chains to put about the neck. These rows
and chains signify the laws and ordinances of
God, wherewith he adorneth the face and neck
of his church, that in her profession, practice,
and obedience, she may be comely and gra-
cious in the sight of God and his people; and
being guided by them, may vanquish her
enemies. Thus Solomon elsewhere saith,
' There is gold and a multitude of rubies; but
the lips of knowledge are a precious jewel,'
Prov. XX. 15 ; and again, ' My sor, hear the
instruction of thy father, and forsake not the
law of thy mother ; for they shall be an orna-
ment of grace unto thine head, and cliains
about thy neck,' Prov. i. 8, 9. They mean
also the gracious effects which the law and
doctrine of God worketh in his people, of
humility, reverence, and other virtues, as on
the contrary, pride, and other like vices, are
said to compass evil men about as a chain,
and violence to cover them as a garment, Ps.
Ixxiii. 6. Likewise holy persons, that teach,
instruct, reprove ; and such as receive doc-
trine and repioof, Prov. xxv. 12 ; and re-
proofs themselves are pearls, Mat. vii. Thus
also the ILbs. understood this scripture, as
theClialtl. paraphrase here saith, "When (the
Israelites) went forth into the wilderness, the
Lord said unto Moses, How fair is this peo-
ple, that the woids of the law should be given/
unto them, that they may be as bridles in|
CHAPTER I.
693
comely with rows, thy neck with chains. " We will make for
thee rows of gold, with specks of silver.
*^ While the king siiteth at his round table, my spikenard giveth
( , Iheii- jaws, that they depart not out of the good
I ' way; as a horse g' eth not aside that hath a
i'' bridle in his jaws ; and how fair is their neck
to bear the yoke of my precepts ; that they
may be upon them as a yoke on the neck of
\ a bullock that plougheth in the field, and
feedeth both itself and the master thereof."
Ver. U. — We will make for thee,]
A promise of increase of graces to the church;
by tve is understood the mystery of the Trin-
ity, :.s in Gen. i. 26, ' Let us make man.'
So in Rev. i. 4, 5, grace and peace is wished
from the Father, Son, and Holy Spirit ; and
in 1 Cor. xii. 4 — (i, the diversities of gifts
are noted to be of the Spirit ; the diversities
of ministeries, whereby those gifts are admin-
istered to he of the Lord Christ ; and the
diversities of operations, efl'ecled by the gifts
and ministries, to be of God the Father. The
t Hebs. also, as Solomon Jarchi here interprets
j it, " I and my judgment-hall." By which
phrase the Trinity of old was implied, though
now the faithless deny the same. For a
judgment-hall in Israel consisted of three at
the least, which in their close manner of
speech they applied unto God ; but their pos-
terity understood it not. Christ here teach-
eth his church, that every grace and good gift
is from God, as also the increase thereof, Jam.
i. 17 ; Eph. iii. 16 ; that the spiritual orna-
ments are of his making, who * worketh in ns
both to will and to do of his good pleasure,*
Phil. ii. 13. Also that to him that hath shall
be given, and he shall have more abundance.
Mat. xiii. 12. As in our bodies we come
naked into this world, without clothes or or-
naments, 80 is the estate of our souls by
nature, naked and bare, Ezek. xvi. 4, 7, till
Christ of his grace, by his Spirit, clotheth
and adorneth us. Rev. iii. IS. Rows of
GOLD,] He spake before of rows simply, now
he addeth, of gold, either to signify more
excellent ordinances and graces under the
gospel than \nider the law, as he promiseth,
' For brass I will bring gold, and for iron I
will bring silver,' &c.. Is. Ix. 17; that should
proceed from faith and love, and not from
fear, as when she was under the bridle of the
law ; for we should not be like horse and
mule, whose jaw must be bound with bit and
bridle, Ps. xxxii. 9, and yield obedience by
constraint ; or, it meaneth a new supply of
graces, so that we are changed into the image
of God, ' from glory to gloiy, even as by the
Spirit of the Lord,' 2 Cor. iii. 18. These
promises may respect both the rules, ordi-
nances, gifts, and graces bestowed on his
people, Prov. xx. 15 ; and the persons them-
selves that are furnished with those graces ;
as the < precious sons of Zion ' are said to be
'comparable to fine gold,' Lam. iv. 1. Specks
OF SILVER.] In Gr. marks of silver ; which
word marks (^stigmata) Paul useth in Gal. vi.
17, speaking of ' the marks of the Lord
Jesus,' by suflering for his gospel. Here it
meaneth variety of graces, in the comra\inion
of the saints, for their mutual help, comfort,
and delight; as is opened in Prov. xxv. 11,
12, 'A word fitly spoken is like apples of
gold, with pictures of silver. As an ear-ring
of gold, and an ornament of fine gold ; so is a
wise reprover upon an obedient ear.' Where
we are taught, that both instructions and re-
proofs are the ornaments of the saints; when
they are prudently uttered, and obediently
received. Neither of which can be, without
the special grace of God, who both maketh
these ornaments for us, and maketh us fit to
receive and put them on ; for, ' The hearing
ear, and the seeing eye, the Lord hath made
even both of them,' Prov. xx. 12- The
Chald. paraphrast expoundeth this verse, of
the law which God gave unto Israel on the
two tables, by the hand of Moses. But though
the ordinances of the law were likened to gold
and silver, wherewith the church then was
decked, as God telleth them in Ezek. xvi.
13 ; and the law of his mouth was better to
his people 'than thousands of gold and silver,'
Ps. cxix. 72 ; yet the doctrine of faith, and
ordinances of the gospel, with the graces
accompanying them, (here promised) are
much more excellent and lorious,' 2 Cor.
iii. 7—11.
Ver. 12. — While the king,] Here the
church speaketh of the fruits and efl'ects of
Christ's former graces ; how in her, and from
her, so adorned by her beloved, the odour of
the Spirit of God in her, flowed forth and
spread abroad to the delight of herself and
others. By the king is meant Christ, as in
ver. 4, by his round table, (which the Gr.
translateth, 'his sitting down,' which was
wont to be in a round, or, as in a ring, 1 Sam,
xvi. 11), may he understood the spiritual
banquet of Christ with his church, feeding
her with his word and graces ; as ' the table
of the Lord,' in Mai. i. 12; 1 Cor. x. 21 ;
signifies the communion between him and
his people, as doth also the supping one with
another. Rev. iii. 20. The spikenard is one of
the pleasant fruits in the garden of the church.
Song iv. 13, 14 ; but here it seemeth to be
the oil or ointment made of spikenard, which
694
SONG OF SONGS.
forth the smell thereof. " A bundle of myrrh is my well-beloved
unto me : he shall lie all night betwixt my breasts. " A cluster of
cypress is my well-beloved unto me, in the vineyards of Engedi.
is very precious, which they used to pour out,
and anoint men with ; such as Mary anointed
our Lord Jesus with, as ' he sat at table with
his friends, and the house was filled with the
fragrance (or odour) of the ointment,' John
xii. 1 — 3. Spiritually it signifieth the sweet-
smelling fruits of repentance, faith, love,
prayer, thanksgiving, &c., which the church
showeth forth by the communion of Christ
with her; and in special of mortification, and
communion with Christ's death, burial, and
resurrection, Rom. vi. 3 — 5, &c. ; as that
which Mary did unto Christ, was to anoint
his body to the burying, Mark xiv. 8 ; John
xii. 7.
Ver. 13. — A BUNDLE,] Or, ^ bag of
myrrh. By myrrh is meant the sweet gum
that issueth from the myrrh tree, which is
gathered and bound up in bags. It was the
first of the chief spices, whereof the holy
anointing oil in the sanctuary was made, Ex.
XXX. 23 ; and that holy ointment figured the
graces of the Spirit, poured out upon Christ,
and by him upon his church, Is. Ixi, 1 ; Ps,
xlv. 8 ; 1 John ii. 20. See the Notes on
Ex. XXX. 26. With myrrh and aloes, the
dead body of our Lord Jesus was embalmed,
John xix. 39 ; and with it the wise men hon-
oured him at his birth, Mat. ii. Hereby
the church professeth her spiritual comfort
which she had in Christ, taking our huma-
nity, filled with the Spirit of God without
measure, dying for her sins, and rising again
for her justification ; the feeling whereof is
as a sweet odour unto the believing heart.
^1 kindle or bag is for to keep safe things
that are of worth ; as, ' The soul of my Lord
shall be bound in the bundle of life with Je-
hovah thy God,' 1 Sam. xxv. 29. So by
this bag of myrrh, she signifieth her care to
enjoy and possess the benefits of Christ, and
of his death, to the remission of her sins,
which for his sake are all cast ' into the depths
of the sea,' Micah vii. 19, which otherwise
without him should be ' sealed up in a bag,'
and reserved against her for punishment, Job
xiv. 17. My well-beloved,] That is,
Christ ; whom she thus calleth, not because
she loved him, but he loved her, and gave
himself to be the propitiation for her sins ;
whereupon she again loveth him, because he
loved her first, 1 John iv. 10, 19. So she
glorieth not in her own righteousness, but in
that which her beloved is unto her ; who of
God is made unto her ' wisdom and righte-
ousness, and sanctification, and ndemption,'
1 Cor. i. 30. Well-beloved,] In Ileb.,
Dod, is written with the same letters as
David, whose name also signified beloved.
He was a figure of Christ, and his father after
the flesh, Rom. i. 3 ; and Christ is often
called David, as in Jer. xxx. 9 ; Ezek. xxxiv.
23; xxxvii. 24 ; Hos. iii. 6. Unto me,]
A speech of faith, applying the promises and
graces of Christ unto her own soul, as the
apostle also teacheth by his own example, Gal.
ii. 19, 20. He shall lie all night,] Or,
he shall lodge, shall abide. The night usu-
ally signifieth llie time of darkness and afflic-
tion ; wherefore she meaneth that Christ with
his consolations should be her continual joy
and comfort, whom she would hold fast by
faith, against all temptations and troubles o''
this present life, and solace herself in him.
Bethixt my breasts,] Dwelling in my
heart by faith, Eph. iii. 17. The breasts
signify also the ministry of the church, feed-
ing the saints with the sincere milk of t}ie
word, that they may grow thereby, 1 Pet. ii.
2; whereupon the prophet saith, ' Rejoice ye
with Jerusalem, &c. , that ye may suck and
be satisfied with the breasts of her consola-
tions, that ye may milk out, and be delighted
with the abundance of her glory,' Is. Ixvi. 10,
Ver. 14. — A cluster of cypress,] Or,
of camphire ; which is a sweet gum ; but
cypress is a tree whose fruit groweth in clus-
teis, and is also sweet. The Heb. name
copher (from which caphura or camphire, as
also the cypress tree, seemeth to be derived)
usually signifieth atonement, propitiation, or
redemption; according to which interpreta-
tion, the Holy Spirit here may have reference
to the work and fruit of Christ's death,
whereby he became ' a cluster of redemption '
unto his church, being ' a propitiation for the
sins of the whole world,' 1 John ii. 2 ; the
sweetness whereof is resembled by a cluster,
(which is of many berries compact together),
of the sweet cypress, for that ' his blood
cleanseth us from all sin,' 1 John i. 7 ; and
is accompanied with all other graces. En-
gedi,] The name of a place in the land of
Canaan, which fell to the tribe of Judah ; and
being near the sea, and watered with springs,
was a fruitful soil for gardens and vineyards.
Josh. V. 62 ; Ezek. xlvii. 10; it was called
also Hazazon Tamar, 2 Chron. xx. 2, where
the enemies coming against Jehoshaphat, he
prayed unto God, and was delivered. Which
victory may also be respected heie as a figure
of the victories which the church obtaineth by
faith in Christ.
CHAPTER I.
695
'^ Behold thou art fair, my love ; behold thnu art fair, tJiine eyes
are as doves.
'^ Behold thou art fair, my beloved, yea pleasant j also oar bed
Ver. 15. — Thou art fair,] Christ here
speaketh to his church, commending her
beauty, which she hath by his sanctification
and cleansing, ' w th the washing of the water
by the word,' Eph. v. 26, 27 ; as also by
her constitution and order, as mount Zion
was ' beautiful for situation,' Ps. xlviii. 2.
Of Tyrus, a city of merchandise, it is said,
' Thy builders have perfected thy beauty,'
Ezek. xxvii. 4 ; and of her ancients, wise
men, mariners, merchants, men of war, &c.,
it is likewise said, ' They have made thy
beauty perfect,' Ezek. xxvii. 9 — 1 1 ; and in
Ezek. xxviii. 7, lie mentioneth the 'beauty of
wisdom.' So the city and church of God,
being builded by the doctrine of the gospel,
furnished with mea of gifts and graces,
artd endued with wisdom from on high, is
truly fair and beautiful in the eyes of Christ;
and when she oheyeth the voice of God, and
forgetteth and forsaketh her own natural cor-
ruption=, he taketh delight in her beauty, as
it is said, ' Hearken, O daughter, and con-
sider, and incline thine ear; forget also thine
own people, and thy father's house , so shall
the king greatly desire thy beauty,' &c., Ps.
xlv. 10, 11. Thus is the prophecy fulfilled,
' With the joy of the bridegroom over the
bride, thy God will rejoice over thee,' Is.
Ixii. 5. Doves,] So in chap. iv. 1. These
doves' eyes whei ewith the spouse is beautified,
do set forth the simplicity, sincerity, humi-
lity, meekness, but especially the spiritual
chastity of the church ; whose eyes are unto
Christ alone, looking unto him for life and
salvation, Mat. x. IG ; Ps. cxxiii. ; Phil. iii.
7— 10 ; Is. xvii. 7, 8 ; Ezek. xviii. 6 ; xx. 7;
observing his ways, Prov. xxiii. 26; not be-
holding evil, nor looking on iniquity, Hab. i.
13. Contrary to which are the lofty eyes,
Prov. XXX. 13 ; eyes after idols, Ezek. xx.
24; eyes full of adultery, 2 Pet. ii. 14; eyes
beholding strange women, Prov. xxiii. 33 ;
and the like.
Ver. 16. — Thou art fair,] The spouse
returneth the praise of beauty unto her be-
loved, who is 'much fairer than the sons of
Adam,' Ps. xlv. 2, 3, from whom all her
fairness is derived ; so that the praise thereof
belongeth not to her, but unto him, Ps. cxv.
1 ; as the apostle saith, ' I live ; yet not I,
but Christ liveth in me ; and the life which
I now live in the flesh, I live by the faith of
the Son of God, who loved me, and gave him-
self for me,' Gal. ii. 20. Howbeit, though
Christ be raost fair, and beauty itself, yet
such was his baseness and sufferings in the
flesh, ' As his visage was marred more than
any man, and his form more than the sons of
men,' Is. Iii. 14; liii. 2, 3; and such he
often appeareth unto the world, to be in the
church partaker of his afflictions. But the
eye of faith beholdeth his spiritual beauty
tlu'ough all tribulations, and glorieth therein,
Rom. viii. 35—39 ; 1 Pet. i. 5, 6 ; iv. 12
— 14 ; and when the mysteries of the gospel
are opened, and the ordinances of Christ
faithfully taught and practised, then doth the
spouse behold ' the king in his beauty,' I-.
xxxiii. 17. ' And of his fulness we have all
received, and grace for grace,' John i. 16.
Yea pleasant,] Or, also pleasant, amiable,
delightful, beautiful. This is an addition
unto the beauty of Christ, in respect of his
pleasant and gracious administration of his
covenant, doctrines, reproofs, &c. For the
Lord's staff called beauty or pleasantnesn,
sigiiifieth his covenant made with the people,
Zech. xi. 10; and David desired to remain in
the Lord's house all the days of his life, that
he might 'behold the pleasantness (or beauty)
of the Lord,' Ps. xxvii. 4 ; and Moses desir-
eth that the pleasantness of the Lord might
be iipon them, in the performance of his cove-
nant and promises, Ps. xc. 17. And Solo-
mon showeth that pleasantness shall be unto
them that rebuke the wicked, Prov. xxiv. 24,
25. All which, and the like, have their
accomplishment in Christ, teaching, admon-
ishing, reproving, comforting his people, with
words of grace, whose ' pleasant words are as
an honey comb, sweet to the soul, and health
to the hones,' Prov. xvi. 24. Our bed,] Or,
our bed-stead. Beds were used either to
rest and sleep upon, as Ps. cxxii. 3, 4, or to
sit upon when they did eat and banquet, as
we do at tables, Esth. i. 5, 6 ; Amos vi. 4;
Ezek. xxiii. 41. And figuratively the place
of oflijring sacrifices is called a bed. Is. Ivii.
7. Green,] Or, flourishing and fruitful ; for
it is not meant so much of colour, as of flour-
ishing growth, and increase. This word
applied unto men, meaneth prosperous and
flourishing estate, as Nebuchadnezzar said, ' I
was at rest in my house, and green (or flour-
ishing) in my palace,' Dan. iv. 4. And David
likeneth himself to 'a green (or flourishing)
olive tree in the house of God,' Ps. Iii. 10;
where the Gr. translateth it, ''a fruitful olive."
Hereby then the church signifieth, that by
her communion with Christ, (whether by the
similitude of bed or board) she became flour-
ishing and fruitful, as it is said of them that
are planted in the Lord's house, ' They shall
698
SONG OF SONGS.
is green. Tlie beams of our houses are cedars ; our galleries of
brutine^ree.
still bring foitli fiuit in hoary age, they shall
be fat and green,' Ps. xcii. 13, J 4. And
this is the nature of the gospel, where it is
received by faith, that it ' bringeth forth
fruit,' and maketh men ' fruitful in every
good work, and inrreasing in the knowledge
of God,' Col. i. (3, 10. It may here also sig-
nify the increase of the children of the church,
which are begotten by the immortal seed of
the word, through the power of Christ, giving
a blessing to the ministry of the same. The
Chald. paraphrast expouiideth this speech
thus : " The congregation of Israel answered
before the Lord of the world, How fair is the
majesty of thy holiness ; in the time that
thou dwellest amongst us, and in favourable
acceptation receivest our prayers ; and in the
time that thou dwellest in our beloved bed,
and our children are multiplied on the earth;
and we do grow and multiply like a tree that
is planted by a spring of waters, whose leaf is
fair, and whose fruit is abundant."
Ver. 17. — The beams,] Or, the rafters.
It meaneth the timber whereof beams or
rafters are made, which are called l)y this
name, when they are cut down in the wood,
as in 2 Kings vi. 2, 5. Houses,] Or, edi-
fices ; so named of building, Such figured
the churches of Christ, as in 1 Tim. iii. 15 ;
' the house of God ' is expounded ' the church
of the living God ;' and the faithful Hebs.
were ' the house of Christ,' Heb. iii. 6.
Cedars,] Trees, strong, tall, and durable,
the timber whereof is of sweet smell, and it
rotteth not. To such cedars the saints of
God are compared, Ps. xcii. 13; and 'the
tabernacles of Israel,' are by Balaam likened
unto such for gocdliness. Num. xxiv. 5, C.
This wood was used in Solomon's temple, 1
Kings vi. 9, 36 ; vii. 12 ; and he made it
common in Israel : ' He made cedars like the
sycamore trees which are in the vale, for
abundance,' 1 Kings x. 27; prefiguring the
graces which should abound under Christ.
Galleries,] Walking places, named of run-
ning, because they run along by the house
sides. Elsewhere the word is used for gut-
ters wherein waters run, Gen. xxx. 33, 41 ;
Ex. ii. 16 ; which may also have use here,
to signify the pipi s and conduits of God's
graces, through which the waters of his Spirit
are conveyed into their hearts. But because
she spake of houses, this may rather be un-
derstood of galleries, signifying the means of
conversing with Christ, in the communion
of his graces. See the Notes on chap,
vii. 5. Brutine trees,] Or, Boratine trees.
The Heb. 'brothim,' is found only in this
place, and seemeth to he that which in Latin
is called ' brute,' which is a tree like cypress,
and of a pleasant smell like cedar, as Pliny
showeth, in Nat. Hist. lib. 12, chap. 17.
Hereupon the Gr. translateth it, " cypress-
trees;" but Aquilla, an exact Gr. translator,
turneth it, "boratine," as being of the tree
named in Gr. " boraton," which hath also
affinity with the Heb. name, and is a tree
growing in Arabia, Diodor. Sicul. Biblioth.
lib. 2. These cedar and brutine trees may
be applied both to the persons of men, as is
foreshowed, and to the doctrines wherewith
the church is builded upon the foundation,
Christ, 1 Cor. iii. 9—12. All which, set
forth by these similitudes, are strong and
firm, and of sweet odour unto the comfort of
the saints, and glory of Chiist. So the holy
persons and graces wherewith the church
should be adorned, are by the prophets
likened to goodly trees, in Is. xli. 19; Iv. 13 ;
Ix. 13. The Chald. paraphraseth on this
verse thus: " Solomon the prophet said, How
fair is the house of the sanctuary of the Lord,
which is builded by mine hands, of cedar
wood ; but fairer shall be the house of the
sanctuary which shall be builded in the days
of the king Christ, the beams whereof shall
be of the cedars of the garden of Eden, (or,
of paradise), and the galleries thereof shall
be of brutine trees," &c.
CHAPTER II.
* I AM the rose of Sharon ; the lily of the valleys.
^ As the lily among the thorns ; so is my love among
daughters.
the
Ver. 1. — I,] This is thought by some to be
the speech of Christ ; of others, to be spoken
by the church ; which seemeth most pro-
bable, and is so expounded by the Chald.
CHAPTER II.
697
" As the apple tree among the trees of the wood ; so is my be-
loved among the sons ; in his shadow I desired, and sat down ; and
paraphrast. If we understand it of Christ,
it signifieth tlie excellency of graces in him-
self, which he readily communicateth with
his people ; if of the chiircii, it showeth her
graces received from Christ, whereby she is
lovely and delightful, for sweet odour and
beauty, Hos. xiv. 7. The rose of Sharon,]
In Gr. " the flower of the field ;" but Sharon
is the name of a place or plain, which was
very fruitful, wherein king David's herd of
caltle were fed, 1 Chron. xxvii. 29 ; and the
prophet mentioneth ' the excellency of Car-
mel and Sharon,' Is. xxxv. 2 : and when he
threatenetli desolation, he saith, ' Sharon is
like a wilderness,' Is. xxxiii. 9 ; hut, pro-
mising mercy to his people, he saith, ' Sharon
shall be a like a fold of flocks,' Is. Ixv. 10.
The rose is the queen of flowers, most com-
mendable for sweetness and beauty ; so the
lily, after mentioned, is glorious and amiable,
' even Solomon in all his glory, was not
arrayed like one of these,' Mat. vi. 29. "The
lily is next in nobility to the rose," saith
Pliny; Hist. lib. 21, chap. 5. Op the v.-^l-
LEYS, ] Or, of the low (or deep) places. These
also were fruitful places, where the king's
herds were fed, 1 Chron. xxvii. 29. And,
as roses and lilies, growing in Sharon and
these valleys, had more moisture than those
that grew on hills and mountains ; so hereby
it sigiiified the blessed estate of the church in
Christ, by whose grace it is in low and base
estate made sweet and amiable like the rose
and lily, as the prophet saith, ' The wilder-
ness and the dry place shall be glad for them ;
and the desert shall rejoice and blossom as
the rose,' Is. xxxv. 1. And the Lord saith,
' I will be as the dew unto Israel ; he shall
blossom as the lily, and strike forth his roots
as Lebanon,' Hos. xiv. 5. But as here is
mentioned the plain of Sharon, and the valleys,
which were open places where cattle fed, and
not inclosed gardens ; so by it may be signi-
fied how the church is exposed to persecu-
tion, to be plucked of all that pass by the
way, and trodden down, and eaten of beasts.
And this the words following do more con-
firm. The Chald. openeth these words thu'!:
" The congregation of Israel said. When the
ruler of the world causeth his divine majesty
to dwell in the midst of me. I am like to a
moist (or green) lily out of the garden of
Eden ; and my woiks are fair as the rose,
which is in the plain of the garden of Eden."
Ver. 2. — Among the thorns,] These
are the words of Christ concerning his love
to the church, where he coufirmeth and am-
plifieth the former speech ; preferring her
Vol. II. 4 T
above other people, as the lily is above thorns
and thistles : and withal signifying how she
is afllicted and pricked with them as with
thorns. This similitude the scripture often
useth, as, ' If ye will not drive out the inhabi-
tants, &c., those which ye let remain of them,
shall be pricks in your eyes, and thorns in your
sides, and shall vex you in the land wherein
ye dwell,' Num. xxxiii. 55. And again,
' There shall be no more a pricking briar unto
the house of Israel, nor any grieving thorn,
of all that are round about them, that despised
them,' Ezek. xxviii. 24. This similitude
showeth also what the church ought to be,
harmless as lilies among thorns ; innocent as
sheep among wolves; as doves among raven-
ous birds, Mat. x. 16. ' The lily among
thorns,' may also in special be understood of
that which we call the ivood-bine, which
groweth and flourisheth in hedges and thorns.
Mv love,] Oi-, my fellow -friend, my com-
panion ; as in chap. i. 9. The daughters,]
The congregations of people ; as the scriptures
mention, ' the daughter of Babylon,' Ps.
cxxxvii ,■ * the daughter of Tyrus,' Ps. xiv. ;
and many the like.
Ver. 3. — The apple tree,] The church
setteth forth the excellency of Christ by the
similitude of an apple tree, which the scrip-
ture commendeth for three things, comfort-
able shadow, pleasant fruit, (both noted in this
place), and sweet smell, Song vii. 8. And
as the apple tree hath more variety of fruits,
than any other tree that groweth ; (that it is
not easy to reckon up the many sorts of apples
of different taste); so Christ excelleth in va-
riety of graces, which he bestoweth on his
church. The Chald. paraphrast expoundetli 1
this of the " pomecitron-tree ;" but for the !
cause aforesaid, I would not restrain it to any
one kind, that the fulness of grace and truth
which was in Christ might here be observed;
of whose ' fulness, all we have received, and
grace for grace,' John i. 14, 16. Of the
wood,] Or, of the forest or grove ; which are
wild trees, and without culture, bearing
either none, or sour, bitter, and unsavoury
fruits. Such is the state of all the sons of
men by nature, Rom. xi. 24, whom Christ
far excelleth in beauty, fruit, and comfort, ..
Ps. xiv. 3 ; Johnxv. l,&c. Mv beloved,]
That is, Christ ; in Heb. Dad, the same in
signification with David. See the Notes on
chap. i. 13. The sons,] Of Adam, all
whom Christ far exceirefri, Ps. xiv. 3. The
Cliald. expoundetli it of "angels," which
the sons of God, John i. 6. But though it
be true that Christ excelleth them also, Heb.
all
698 SONG OF SONGS.
his fruit was sweet to my palate. ^ He brought me in the house of
wine, and his banner over me was love. ^ Stay me with flagons :
i. ; yet tYie former similitude of ' the trees ot
the wood,' leadeth us rather to understand it
here of earthly creatures, as the kings and
potentates, and wise men of the world, called
sons in comparison with their people, before
called daughters, in ver. 2. So in Rev. i. 5,
Christ is 'the prince of the kings of the earth.'
In Ezek. xxxi. 3, 6, the king of Assyria is
likened to 'a cedar in Lebanon,' under whose
'shadow dwelt all great nations.' In Dan.
iv. 20 — 22, Nebuchadnezzar is likened to a
tree, strong and high, under whirli the beasts
of the field dwelt, &c. ; and Josias, king of
Judah, under whose shadow the Jews hoped
to live. Lam. iv. 20, and others. In his
SHADOW,] That is, in his protection and de-
fence. The tree shadoweth from the heat of
the sun, and Christ from the heat of the
wrath of God, and from the persecutions of
the world; as it is written, ' There shall be a
tabernacle for a shadow in the day time from
the heat,' &c., Is. iv. 6; and, 'Thou (Lord)
hast been a strength to the poor, a strength to
the needy in his distress ; a refuge from the
storm, a shadow from the heat ; when the
blast of the terrible ones is as a storm against
the wall,' Is. xxv. 4. So 'the shadow of
Egypt,' Is. XXX. 2; ' the shadow of Heshbon,'
Jer. xlviii. 45, signify the defence wherein
men trusted ; while the faithful repose in God
and Christ alone, as in Ps. xxxvi. 8; Ivii. 2;
xvii. 8 ; Ixili. 8; xc. 1. And they that trust
in him shall be safe from evil ; as, < Jehovah
is thy shadow upon thy right hand ; the sun
shall not smite thee by day, nor the moon by
night ; Jehovah will keep thee from all evil,'
Ps. CXXi. 5 7. I DESIRED AND SAT,] Or,
/ much desired that I might sit. The form
of the Heb. word incieaseth the signification,
as noting ' a continual and fervent desire,' of
that which is pleasing, delightful, or profit-
able ; and by sitting is meant abiding and
resting, as in Ps. xci. 1. The church there,
fore being by sin under wrath revealed by the
law; and being maligned by the world, 'as a
lily among thorns,' acknowledgeth her faith,
hope, love, and delight, to be in Christ Jesus,
' who hath delivered us from the wrath to
come," 1 Thess. i. 10 ; through whom ' we
have peace with God,* Rom. v. 1 ; and peace
in him, though in the world we have tribu-
lation, 1 John xvi. 33. His fkuit,] Another
benefit which the church reapeth by Christ,
that she is not only delivered from evil, but
made partaker of his goodness ; in that the
works of his prophecy, priesthood, and king-
dom,— his death, resurrection, and all fruits of
them, are communicated unto her by the
gospel, which she feedeth upon by faith, to
the refreshing and life of her soul. Fruits
signify graces and good works, which Eie to
the benefit of ourselves and others. Mat. iii.
8, 10 ; Gal. v. 22, &c. ; and is also applied
to the doctrine of the gospel, John xv. IC;
and signifieth a comfortable reward, Ps. Iviii.
12; Prov. xxvii. 18. The Hebs. referthese
things to the law, which should better be
applied to the gospel ; for the Chald. para-
phrast here saith, " As the pomecitron tree
is fair and commendable among the unfruit-
ful trees, and all the world knoweth it ; so the
Lord of the world was fair and commendable
among the angels, when he was revealed upon
mount Sinai, at the time that he gave the
law unto his people : at that time I desired
to sit in tlie shadow of his divine majesty, and
the words of his law were sweet to my palate,
and the reward of his precepts is reserved for
me, in the world that is to come."
Ver. 4. — The house of wine,] That is,
either the wine cellar, the place where wiiie
is kept ; or rather the banquetting house,
where wine is drunk. For cellars are called
the treasuries or store-houses of ivine, in 1
Cluon. xxvii. 27. Wine, besides that it
slaketh thirst, cheereth aho the heart of man,
Ps. civ. 15 ; causeth him to forget his sor-
row and misery, Prov. xxxi. C, 7; comfoit-
eth the sick, by cherishing and augmenting
the vital spirits. By this the church signi-
fieth increase of grace from Christ, as the
fruit of the vine excelleth the fruit of the
apple-tree, and is more comfortable unto the
heart. And as her troubles and temptations
were increased, so was his grace towards her,
for spiritual consolations; 'for as the suffer-
ings of Christ abound in us, so our consola-
tion also aboundeth by Christ, 2 Cor. i. 5.
This house of wine, is like that in Prov. ix.
1 — 5, where wisdom having ' builded her
house,' &c., inviteth the simple to come and
eat of her bread, and drink of the wine which
she hath mingled. Of the Heb., Jarchi '
expoundeth this wine-house to be " the taber- ■
nacle of the congiegation, where the inter-
pretation and explanation of the law is given:"
answerable to which now, is the assembly of
the saints, though it may also be understood
of God's book or scripture, the true wine-
cellar that affordeth spiritual comforts. His
banner,] Or, his standard, a flag or ensign
spread abroad, a warlike sign, as in chap,
vi. 4, 10, the church is said to be ' terrible
as an army with banners.' And the banner
lifted up, is a sign of fighting with joy and
victory, as in Ps. xx, 6, ' We will shout
CHAPTER II.
699
joyfully in thy salvation, and in the name of
our God, we will set up the banner.' So
Christ's banner over her, signified his defence
and the victory which he giveth over all her
enemies, sin, Satan, and the world : also tlie
sign, that as all soldiers do camp under their
own standards, Num. ii. 2, so she under the
gospel, the ensign of Christ's love towards
her. Love,] That wherewith Christ has
loved us, 1 John iv. 10; wherefore some
read it thus, ' his standard was love toward
me.' By love the church is redeemed, Eph.
V. 25 ; by it, ' everlasting consolation is
given us, and good hope through grace,' 2
Thess. ii. 16. ' And hope maketh not
ashamed, because the love of God is shed
abroad in our hearts, by the Holy Spirit
which is given unto us,' Rom. v. 6.
Ver. 5. — Stay,] Or, sustain, strengthen,
uphold ye me. The church in her soul-
sickness speaketh to her friends, (the minis-
ters of Christ, and other Christians) that
they, with the comfortable doctrines and pro-
mises of the go'pel applied unto her con-
science, would stay and uphold her ready to
fall as into a swoon, through trouble of mind,
because of her own infirmities, and want of
feeling of Christ's grace and blessing. Thus
in figure, when Isaac had blessed Jacob, he
saith, ' With corn and wine I have sustained
him,' Gen. xxvii. 37. Spiritually we are
sustained and strengthened by the words and
promises of Christ, which comfoit the heart,
quicken the spirit, and strengthen faith when
it is weak; as it is said, 'Be ye also patient,
stablish, (or strengthen) your hearts; for the
coming of the Lord draweth nigh,' Jam. v.
8; and, ' I long to see you, that I may impart
unto you some spiritual gift, to the end you
may be established,' Rom. i. 11. An
example may be seen in Judah, when Heze-
kiah spake unto their heart, and said, ' Be
strong and courageous, &c., for there be more
with us than with him: with him is an arm
of flesh, but with us is Jehovah our God to
help us, and to fight our battles. And the
people stayed (or rested) themselves upon
the words of Hezekiah king of Judah,' 2
Chron. xxxii. G — 8. Likewise in the
apostles, who preaching the gospel, confirmed
(or stablished) the souls of the disciples.
Acts xiv. 21, 22; xviii. 23. With
FLAGONS,] To wit, of wine, which at ban-
qiiets was wont to be distributed by flagons.
M'hen David had brought the ark of God
into his place, and had oU'ered burnt- offerings
and peace-offerings, and blessed the people,
• He dealt to every one of Israel, both man
and woman, to every one a loaf of bread, and
a good piece of flesh, and a flagon,' 1 Chron.
xvi. 1—3, meaning a flagon (or pot) of
wine; as 'flagons of grapes' (that is, of
wine made of grapes) are mentioned in Hos.
iii. 1. So here, with flagons of the wine of
grace and consolation, which God's people
have distributed among them in the spiritual
banquet of the gospel, doth the church desire
to be sustained. Flagons are named for the
wine in thern, as the ciip for the wine
therein, Luke xxii. 20. The Hebs. after
their wonted manner, apply tliis to the doc-
trine of the law; as the Chaldee paraphrast ,
heie saith, " Receive ye (O Moses and i
Aaron) the voice of the words of the Lord, }
out of the midst of the fire, and bring me I
into the house of doctrine, and sustain me |
with the words of the law, wherewith the [
world is delighted." But it is the law which '
causeth the sickness of the soul, as the apos-
tle showeth in Rom. vii., and the gospel of
Christ lualeth it, Luke iv. 18. Strow me
A BED,] Or, spread me, make me a couch,
holster me up. The original, Raphad, sig-
nitleth properly to spread abroad, as a bed to
lie on, Job xvii. 13; and so it is translated
by the Gr. Sloibasate, which is to strew a
bed, as they were wont, with herbs ; or to stufl
and bolster up. Thus it is of like meaning
with the former word, for they used beds and
couches at banquets, Amos vi. 4; Esth. i.
5, 6; or it further signifieth her falling down
as into a swoon ; and as one not able to
stand, is to lie down on her couch which she
desireth may be made and bolstered with 'the
apples,' the comfortable doctrines and fruits
of Chiist, forementioned in ver. 3, which the \
Chald. explaineth, " The interpretation of
the holy words, which are sweet like the
apples of the gaiden of Eden." Sick of
LOVE,] In languishing with desire to enjoy
the comforts of my beloved. The Gr. tians-
lateth it, " wounded of love." The original
word signifieth also weakness, as in Judg.
xvi. 7, 11. This speech implieth a want of
feeling and enjoying the presence and com-
forts of Christ, as by her after speech is mani-
fest, when she saith, ' I adjure you, O daugh-
ters of Jerusalem, if ye find my beloved, that
ye tell him that I am sick of love,' chap. v.
8. And that such is the church's estate
sometimes, appeareth by chap. iii. 1, 2, &c. ;
v. 6. And as love is one of the strongest
affections, chap. viii. 6, 7, so the sickness
which Cometh of it doth sore afflict and
weaken the person; as may be seen in that
evil example of Amnon, sick of love for his
sister Tamar, 2 Sam. xiii. J, 2, 4. This
sickness ariseth in the heart, by feeling the
wrath of God due to us for sin, and curse of
his law, Ps. xc 8; xxxviii. 3, 5, 7; Dan.
ix. 11 ; Rom. vii. 24 ; (whereupon it is said,
' The inhabitant shall not say I am sick ; the
people that dwell therein shall be forgiven
their iniquity,' Is. xxxiii. 24;) and afHic-
700
SONG OF SONGS.
stiow me a bed with apples: for I am sick of love. * His left
hand under mine head; and his right hand embrace me. ' I adjure
tious laid upon us for our humiliation, Mic.
vi. 13; Job vii. 18; xxx. 15, 1 ; x. 6; Lam.
iii. 17, 18; Amos vi. 6; in which Christ
sometimes, as it were, hideth himself from
us, Job xiii. 24; Ps. Ixxvii. 6 — S; Ixxx. 3,
7, 19. The church feeling and acknowledg-
ing herself sick, seeking for the physician,
and is in the way to health: for 'they that
are whole need not a physician, but they that
are sick,' Mat. ix. 12. And such as feel
not their death in sin, will not come unto
Christ, that they may have life, John v. 40,
who healeth all our sicknesses, Ps. ciii. 3, as
he himself was ' a man of sorrows, and
acquainted with sickness,' Is. liii. 3.
Ver. 6. — His left hand,] Understand,
is under my head: or prayerwise, let it be
under mine head. The church by faith
beholdeth the help of Christ himself, in the
ministry of his word and Spirit sustaining
her, outwardly and inwardly, as with the left
and right hand ; upholding her head, folding
about and comforting her heart, as a loving
husband doth his wife in her sorrow and sick-
ness; as the apostle saith, the Lord doth
' nourish and cherish' his church, Eph. v. 29.
The like speech is repeated in chap. viii. 3.
Under my head,] As a pillow to rest upon.
By sins and afflictions, ' the whole head is
sick, and the whole heart faint,' Is. i. 5. By
the righteousness of Christ, and consolations
of his Spirit, our sins are forgiven, and our
consciences comfoited, 1 John ii. 12; iii. 24;
Rom. xiv. 17. This grace is felt, when by
the ministration of the word, the fiagons and
apples forementioned (in ver. 5.) are applied
to the repentant believing sinner : who saith,
when his flesh and his heart is consumed and
faileth, 'The Rock of my heart, and my
portion, is God for ever,' Ps. Ixxiii. 26. His
RIGHT HAND,] Which teacheth him fearful
things, Ps. xlv. 5, so both his hands, even all
that Chriht is, his Godhead and manhood, his
life, death, resurrection, ascension; his weak-
ness, power, and glory, are employed for the
comfort and salvation of his church. Doth
EMBRACE ME,] Or, let embrace me, or, will
embrace me : it is a speech of faith, or prayer,
(as in chap. i. 2, ' Let him kiss me,') con-
cerning the fruition of Christ's love and
graces. For to embrace or fold the arms
about one, is (as kissing) a sign of love. Gen.
xxix. 13; xlviii. 10. In this sense we are
counselled to embrace the wisdom of God,
Piov. iv. 7, 8. This commendeth the love
of Christ, that leaveth not his church in her
sickness, sins, and infirmities; but cometh
to her, comforteth and sustaineth her with
his own hands, in manifestation of all love.
compassion, and kindness; and joyeth in her,
as ' the bridegroom rejoiceth over the bride,'
Is. Ixii. 6, and keepeth her safe from evil.
It setteth foith also the church's faith and
thankfulness, which seeth Chri>t pi-esent in
his doctrine and ordinances, and his minis-
try, as if he were crucified before her. Gal.
iii. 1, and rejoiceth before others for his love
and help, 2 Cor. i. 3—5, &c.
Ver. 7. — I adjure von,] That is, /
earnestly charge you with an oath, for which
if you break it, you shall be guilty of punish-
ment. This seemeth to be the speech of the
church here, as it is also after in chap. iii.
5; viii. 4, to the daughters of Jerusalem, her
friends, of whom see chap. i. 5. An adjura-
tion, and a curse, are much of like nature,
and one is sometimes put for another; see
Gen. xxiv. 8, 41; Josh. vi. 26; 1 Sam. xiv.
24, 27, 28. So it showeth the weightiness
of this speech. By the roes,] Here may
be tinderstood, ye that are by the roes : ye
which feed your flocks al)road iu the fields,
where the roes and hinds run; or, abide
with the roes, or with the hinds of the field.
Some take it as if the oath were by them ;
which cannot be but improper and figurative,
seeing oaths and adjurations are by the name
of God only, Deut. vi. 13; Gen. xxiv. 3.
The roes and hinds are wild beasts of the
field, and have the notation of their names,
of armies and powers; and by wild beasts,
the nations of the world are often signified,
which were not of the Lord's fold, among his
sheep: so that the daughters of Jerusalem
(God's elect) being with and among them,
are charged (and it may be figuratively by
them, as the instruments by whom Gud
would punish them if they kept not this
charge) to beware that they troubled not her
love. Moreover, the me and the hind are
set forth in scripture for examples of swift-
ness of foot, as in 2 Sam. ii. IS; xxii. 34,
which being referred to the punishment for
breaking this adjuration, may signify the
swiftness of God'? judgments on them that
should so do. These creatures are also men-
tioned when speech is of love between man
and wife, as in Prov. v. 19, ' Let her be as
the hiving hind, and as the pleasant roe,'&c,
that as the males and females of these beasts
do dearly love one another, so is the
unfeigned love between man and wife, and
between Christ and his church. And here-
unto this speech may have respect : the
rather for that after in ver. 9, she likeneth
Christ to ' a roe, or a young hart.' And as
the heavens, earth, stones, &c. are called to
witness against men if they sin, Deut. xxx.
CHAPTER II.
701
you, O daughters of Jerusalem, by the roes; or by the hinds of
the field : if ye stir, and if ye stir up the love, until it please.
** Tile voice of my beloved! behold he cometh : leaping upon
19; Josh. xxiv. 27, so the roes and hinds
shall rise up and condemn such as breait their
faith and love unto Christ. If ye stir, and
IF YE STIR UP,] Or, if ye atvake, and if ye
wake up: they are both words of one sig-
nification, save that they diti'er in form; and
being both referred to the love after men-
tioned, they mean a stirring up or disquiet-
ing much or little. But the former may have
reference to the daughters of Jerusalem, that
they themselves stir not in this peace and
quietness of Christ and his church : the lat-
ter, if ye stir up, is referred to the love, that
it be not disquieted. And the word if, used
in oaths and adjuratiun?, is a prohibition
upon penalty, ' see that ye stir not,' as in
Gen. xxi. 23, ' swear unto me here by Gud,
if thou shalt lie unto me; that is, that thou
wilt not lie: and in Mark viii. 12, ' if a
sign be given : which is explained in Mat.
xvi. 4, 'a sign shall not be given. Stirring,
is opposed unto quietness or sitting still, and
unto sleep and rest, Ps. Ixxx. 3; xxxv. 23;
Dan. xi. 25; Zach. ii. 13; iv. 1; and the
Lord is said then to siir up, or awake, when
he delivereth his church out of trouble, Ps.
Ixxviii. C5, 66, and the church then stirreth
up the Lord, when it earnestly prayeth for
, such deliverance, Ps. xliv. 24, 25. The
\ Chald. paraphrast and other Hebs. under-
j stand it so here; but apply it to the deliver-
I ance of Israel out of Egypt, which might not
\ be until the time appointed of God: and if
we take it in this sense, the daughters of
Jerusalem are charged to suffer affliction, for
and with Christ, in faith and patience, unto
the coming of the Lord, Jam. v. 7 ; 1 Pet.
V. 6, 7, and not to provoke him by murmur-
ing, or otherwise, through fear and unbelief:
a figure whereof may be seen in Christ's
sleeping in the storm, and the disciples
waking him, Mark iv. 37 — 40. But it may
be applied unto the stirring and provoking of
Christ by sin, for which he often departeth
from his people, and chasteneth their trans-
gressions, Ex. xxiii. 20, 21 ; Is. lix. 2; Ixiii.
10, that they should by no means grieve the
Holy Spirit of God, Eph. iv. 30. The
LOVE,] Understand my love, meaning Ciirist
her beloved ; who is called love, for excel-
lency sake (as in chap. i. 4, ' righteousnesses"
were righteous persons :) because ' God is
love,' 1 John iv. 8, most worthy to be loved,
and loving his most dearly. So ' loves ' for
' lovers,' in Hos. viii. 9. Afterward the
spouse herself is called by this name love, in
chap. vii. 6. Until it plkase,] Or, U7itil
he please, speaking of Christ; and being
understood of stirring or provoking him by
sin, it meaneth never; for so the word imtil
often sigtiifieth: as Michal had no child
' until the day of her death,' 2 Sam. vi. 23 ;
that is, she never had any: and this iniquity
shall not be purged from you, 'till ye die,'
Is. xxii. 1 4, and, I will not leave thee, • until
I have done that which I have spoken unto
thee,' Gen. xxviii. 15; and sundry the like.
Ver. 8. — The voice,] Here the spouse
breaketh out and rejoicelh to hear the bride-
groom's voice, and signifieth to her friends
the comforts that she had thereby ; as it was
her soul's sickness and grief when he with-
drew himself, and kept silence. By ' the
voice,' is meant the word of his grace, the
preaching of the gosjiel ; which she knowetli
to be his, and receiveth with jo)', as Christ's
sheep are said to hear and to know the voice
of the shepherd, and not a stranger, John x.
3, 4, &c. In this sense, he said before Pil-
ate, ' Every one that is of the truth, hearelh
my voice,' John xviii. 37 ; and they knew
not ' the voices of the prophets,' Acts xiii. 27,
that is, their doctrines ; and ' To-day, if ye
shall hear his voice, harden not your hearts,'
&c., Heb. iii. 7. This voice is heard before
his coming, to prepare the hearers to receive
him ; as John the Baptist, who prepared the
way before Christ, is called ' the voice of a
crier,' &c., Mark i. 2, 3. Behold, He
COMETH,] A further degree of grace from
him, and comfort in her, that she not only
heareth his voice, but seeth him coming to
save her, as is promised in Is. xxxv. 4. By
the preaching of the gospel, received witli
faith, Christ himself cometh, and is preserl
with his people, John xiii. 20 ; Gal. iii. 1.
And as the church was ' sick of love,' ver. 5,
so Christ here answereth to her desire, ful.
filling that which he promised, ' If a man
love me, he will keep my words ; and my
Father will love him; and we will come unto
him, and make our abode with him,' John
xiv. 23. Leaping,] A similitude taken
from the roes and harts, (whereunto Christ is
likened in ver. 9), which are swift iu run-
ning, and skip upon mounts, hills, and rocks,
as in Is. xxxv. 6; 'the lame man shall leap
as an hart.' Hereby therefore Christ's speed
and readiness to help is signified. Upon the
MOUNTAINS,] That is, openly and apparently
to the eye ol faith, as in Nah. i. 15, ' Behold
ujion the mountains, the feet of him that
bringeth good tidings,' &c. Spiritually by
the mountains and hills may be meant the
702
SONG OF SONGS.
the mountains ; skipping upon the hills. ® My beloved is like a
roe, or a fawn of the hinds : behold he is standing behind our wall,
looking forth througli the windows, flourishing through the lattices.
kingdoms and nations of the woild, su'idued
unto Christ by the preaching of the gospel,
Rev. xi. 15. Or, it may be translated,
'over the mountains, and over the hills;'
passing over all impediments which might
seem to hinder him; as the sins of his people,
the opposition of the world, and the like. So
the adversaries of the church are likened to
a mountain, in Zach. iv. 7, ' Who art thou,
O great mountain ? before Zerubbabel thou
shall become a plain.' And by the preach-
ing of the gospel, ' every mountain and hill
shall be made low,' Is. xl. 4. See also Is.
xli. 15; xlii. 15 : Hab. iii. 6.
Ver. 9. — Like a roe,] For swiftness, 2
Sam. ii. 18 ; and for pleasantness, Prov. v.
19. The same is meant by the next simili-
tude of the fawn or young hart, 2 Sam. xxii.
34 ; Prov. V. 19. Fawn of the hinds,] Or,
oft/ie hart, (for the original word implieth
both males and females), and she speaketh in
the plural number, either because the fawn is
engendered of both male and female, which
delight each in other; or, for excellency, as
Solomon Jarchi expoundeth it, "The fawn of
a choice hind," or hart. Here the church
showeth the readiness of Christ to help her ;
as in ver. 8, she saw him come leaping and
skipping, so by these two creatures, most
swift of foot, she signifieth the speed he mak-
eth, as in chap. viii. 14 ; and the mutual love
and delight between them, according to Prov.
V. 19. Behind our wall,] This signifieth a
more near communion with Christ, than when
he was farther off, leaping on the mountains ;
and yet not so near, but there was still a wall
between her and him, which parted them; so
the degrees of graces are here meant, whereby
Christ manifesteth his love to his church, not
wholly at once, but as he seeth good for us ;
that by beholding and delighting in his good,
ness, we may be drawn to loUovv him, calling
us after him, ver. 10. His 'standing behind
our wall,' if it be referred to Clnist himself,
may be understood of his incarnation, when
he dwelt in our house of clay, (as it is called
in Job iv. 19), and in our flesh, appeared,
pieached, suffered, &c., to draw us after him
into the kingdom of his Father, as John i. 14,
'The word was made flesh, and dwelt amongst
11-;, and we beheld his glory, the glory as of
the only begotten of the Father, full of grace
and truth.' If it be referred to the wall
which God hath made for his church, it may
mean his holy ordinances, (which, in the time
of the law, were ' a middle wall of partition,'
as Paul uameth them, Eph. ii. 24), behind
whicli Christ standeth, speaketh, and show- i
eth himself, though more obscurely. But we !
may best apply it to our own wall, meaning
of the heart, (as the prophet speaketh of ' the j
walls of his heart,' Jer. iv. 19, which the Or.
here translateth, "the senses of his heart,") '
and it agreeth with that saying, ' Behold, I >
stand at the door and knock,' &c.. Rev. iii. ,
20. For the natural senses and understand-
ing of our hearts are as a wall to hinder us
from Christ, till they be pulled down, and
reformed according to the knowledge of God.
And so it is prophesied of Christ, that he
should ' unwall (or cast down the walls of)
all the sons of Seth,' Num. xxiv. 17; that is,
(as the apostle openeth) should by the preach-
ing of the gospel, ' pull down strong-holds,
cast down imaginations, and every high thing
that exalteth itself against the knowledge of
God ; and bring into captivity every thought
to the obedience of Christ,' 2 Cor. x. 4, 5.
Looking through,] Or, looking in at the
windows. This word, used only here, and
in Ps. xxxiii. 14 ; Is. xiv. IG ; signifieth a
looking narrowly, and an attentive observa-
tion of that which is done or suffered by I
others. So it noteth Christ's providence and 1
care of his church, and all her ways ; to see I
how she would accept of him and his word.
Flourishing,] Or, blossoming, that is, show- |
ing himself as a flower, sweet, pleasant, ami-
able ; to teach that Christ cometh not unto
his, without profit and comfort to their souls.
For as he is all gracious, so he profferetli
grace to his church. The Gr. translateth it,
" looking in ;" agreeable to the former word.
Lattices,] A word not elsewhere used in j
the Heb. ; but the Chald. useth it for windows, 1
as in Jos. ii. 21. And as windows and lat- |
tices do both serve to let in light into the j
house ; so, according to the former interpre- |
tation, they may here be applied to Christ, i
through whom grace shined in his human
nature ; or to his ordinances, through which
the light of grace shineth unto us, as by his
word, seals of the covenant, &c., or to the
hearts of his people, into which he conveyeth
heavenly light. But his looking in to his ;
spouse through these, betokeneth also his j
secret observation of her, and all her doings ; I
for things which one doth secretly unspied, j
are said to be by looking out at the window, j
as in Prov. vii. 6, &c.; Gen. xxvi. 8. And I
as for her she seeth him not plainly, but as
through windows and lattices ; for in this
life we know but in part ; and ' now we see j
through a glass darkly,' 1 Cor. xiii. 12. The I
CHAPTER II.
703
'" My beloved answered, and said unto me, Rise up thou, my love,
my fair one, and come thou away. " For lo, the winter is past ;
tlie rain is over, it is gone away. ^^ The flowers appear on tlic
earth, the time of the singing (of birds) is come : and the voice of
Chald. referreth this speech to God's respect
of his people, when they kept the passover in
Egypt, Ex. xii., which was a figure of 'Christ
our passover sacrificed for ns,' 1 Cor. v. 7.
Ver. 10. — Answered, I Or, spake. She
telleth here the end and fruit of Christ's swift
coming, to call her by his Word and Spirit,
from her present estate and place of afHiction
unto a better ; or from that sloth or security
wherein she lay, to follow him in the faith
and love of his gospel ; for when we with
open face behold as in a glass the glory of the
Lord, we have also this grace added, that 'we
are changed into the same image, from glory
to gloi'y, even as by the Spirit of the Lord,'
2 Cor. iii. 18. Rise up thou,] Or, rise up
for thyself, and for thy good. So after, coine
away for thyself. Sitting or lying still, fltt-
eth not with a Christian in this life, who is
called to run the way of God's command-
ments, Ps. cxix. 32 ; and to follow the Lamb
whithersoever he goeth. Rev. \iv. 4. By
our own default and negligence, we want the
comfoits of Christ and his communion ; but
this our sin is reproved and made manifest by
the light. ' Wherefore he saith, Awake thou
that sleepest, and arise from the dead ; and
Christ shall give thee light,' Eph. v. 13, 14.
Hereunto Ciirist calleth us, with words of
love and kindness. Coime thou away,] Or,
go thou, or, get thou away. Such words
God used to Abraham, «hen he called him
out of his country. Gen. xii.
Ver. 1 1 — Winter,] A time of cold, hard-
ness, stoim, and tempest ; wherein flowers
and fruits are consumed, travel is difficult ;
for then God ' casteth forth his ice like mor-
sels ; who can stand before his cold ? ' Ps.
cxlvii. 17. Therefore Christ saith, 'Pray
that your flight be not in the winter,' Mat.
xxiv. 20. Rain is over,] Or, is changed,
that is, past away, and fair weather come in
the place. Rain in winter is a hindrance of
travel or going abroad, as appeareth also by
Ezra X. 9, 13. These things maybe applied
to outward tro\ibles and grievances in this
life, by the malice of the world ; as when
Israel was in the bondage of Egypt, and of
Babylon, and after were released. Likewise
to the spiritual winter, rain and rage of Anti-
christ, after which the graces and fruits of the
gospel began to flourish again. May also
signify the afflictions of soul, wherein fears
and sorrows are stirred up like tempests, by
the wrath of God, caused by sin, discovered
and stirred up by the law, Rom. iii. 20 ; iv.
15 ; vii. 5, 8, 23,24. All which byChiisfs
coming are done away, Rom. vii. 25. For
that man is ' an hiding place from the wind,
and a coveit from the tempest,' Is. xxxii. 2;
and through him, ' we being justified by faith,
have peace with God,' Rom. v. 1. ; and his
tabernacle is ' for a place of refuge, and for a
covert from storm and from rain,' Is. iv. 6.
The same thing is elsewhere signified by the
scorching heatof the summer, Rev. vii. 16, 17.
Ver. 12. — The flowers,] Or, the flour,
ishing thitigs (or flowerings) appear. A
description of a pleasant and fruitful spring,
after a doleful winter; signifying Christ's
gracious and comfortable gifts, for the delight
and benefit of his church, after the removal of
the former evils. These flowers may be
understood both of the saints themselves, who
now begin to hold up their heads ; and of the
graces of the Spirit wherewith they are
adorned, for their mutual comfort; whiles the
joyful tidings of the gospel are discovered unto
the consciences of afflicted sinners, to assure
them of the favour of God. Thus, unto Pha-
raoh's butler in prison was signified his re-
storing to his former good estate, by a dream
of vine branches that budded, blossomed, and
brought forth grapes, Gen. xl. 9, 10 — 13.
And when God promiseth grace to his people,
he saith, ' Israel shall blossom and bud, and
fill the face of the world with fruit,' Is. xxvii.
6 ; and ' they of the city shall flourish like
grass of the earth, 'Ps. Ixxii. 16. The earth,]
Which being naturally dry and barren, (and
cursed for man's sin, Gen. iii), is by the
blessing of God, and by means of the rain and
dew of heaven, made fruitful ; and this is
applied unto our sinful barren nature, made
fruitful by the blessing and gospel of Christ,
Heb. vi. !• — 9. So God promising to heal
the backsliding of his people, and to love
them freely, after his anger is turned away,
saith, ' I will be as the dew unto Israel, he
shall grow as the lily, and cast forth his roots
as Lebanon ; his branches shall spread, and
his beauty shall be as the olive tree,' &c.,
Hos. xiv. 4 — 6. The Chald. paraphrast ap-
plieth these flowers to Moses and Aaron, "who
were like unto palm-tree branches, and ap-
peared to- do miracles in the land of Egypt."
Singing,] To wit, of birds, as after in spe-
cial he nameth the turtle dove. This is both
a sign and an effect of the spring time, which
cheereth all creatures, and causeth them in
704
SONG OF SONGS.
the turtle is heard in our land. '^ The fig-tree putteth forth her
green figs ; and the vines with tlie tender grape give a smell. Rise
lip tlion, my love, my fair one, and come thou away. " My dove,
thai art in the clefts of the rock, in the secret place of the stairs ;
their kind to sing praises untoGod ; and these
birds and turtles signify tlie saints, who feel-
ing the comfoits of God's Word and Spirit,
do sing his piaise ; and with psalms, and
hymns, and spiritual songs, do sing and make
melody in their hearts to the Lord, Eph. v.
19. As it is written, 'They shall lilt up
their voice, they shall sing for the majesty of
the Lord, &c. From the utmost part of the
earth have we heard songs, Glory to the
righteous,' Is. xxiv. 14, 16. Of the turtle,]
The church itself is sometimes meant by the
turtle, Ps. Ixxiv. 19: and the dove, chap. il.
14; V, 2; sometimes the Holy Spirit with
his graces is resembled by a dove, as at our
I Lord's baptism. Mat. iii. 16; and thus the
. Chald. expoundeth it here, "The voice of
the Holy Spirit." So it signifieth the voice
of the Spirit, in the people of Christ mutually
comforting one another, and jointly praising
God with and for his graces. The turtle
dove, casting her feathers, is said to hide her-
self in winter in holes of trees, her voice
therefore being now heard, signifieth that sum-
mer was come.
Ver. 13. — Her green figs,] Or, her un-
ripe Jigs ; such as the fig-tree thrusteth out
instead of flowers which appear on other trees.
A sign not only of the spring, but of a fruit-
ful year. Our Saviour saith, ' Learn a par-
able of the fig-tree. When her branch is yet
tender and putteth forth leaves, ye know that
summer is nigh,' Mat. xxiv. 32. And the
blessing of God upon his church, is hereby
signified, as, on the contrary, when he threat-
eneth to consume the same, he sailh, there
shall be ' no grapes on the vine, nor figs on
the fig-tree,' &c., Jer. viii. 13. Tender
GRAPE,] Or, young smalt grape, called in
Heb. smadar, a word used only in this Song
here, and in ver. 15, and chap. vii. ver. 12.
By this variety of fruits is figured the variety
of graces, the good work and sweet odour of
them, which appear in the saints after they
are reconciled to God by Jesus Christ; who is
' the true vine,' the faithful ' are the branches,'
who, when they bear much fruit, the Father
is glorified, John xv. 1, 5, 8. The people of
God themselves are also likened tograpes and
figs, as, ' I found Israel like grapes in the
wilderness ; I saw your fathers, as the first
ripe in the fig-tree,' &c., Hos. ix. 10. Rise
UP THOU,] Or, rise up for thyself, as in ver.
10, which exhortation is here again repeated.
Ver. 14.— Mr dove,] So Christ calleth
here his church. The dove is mournful,
sociable, harmless, chaste, fearful, &c., as,
' I did mourn as a dove,' Is. xxxviii. 14 ; and
'we mourn sore like doves,' Is. lix. 11.
Again, who are these that fly ' as the doves to
their windows,' or lockers, Is. Ix. 8 ; and in
Ezek. vii. 16, 'They that escape of them,
shall escape, and shall be on the mountains
like doves of the valleys, all of them mourn-
ing every one for his iniquity.' And in Hos.
xi. 11, ' They shall tremble as a dove, out of
the land of Assyria ;' Mat. x. 16, ' be harm-
less as doves.' All which properties agree
with the church in this her estate; especially
fearfulness and mourning for her iniquities,
whereby she became sick of love, ver. 5. The
CLEFTS OF THE ROCK,] Hidden there for fear
of enemies, as it is written, ' O ye that dwell
in Moab, leave the cities, and dwell in the
rock ; and he like the dove, that maktth her
nest in the sides of the holes' mouth,' Jer.
xlviii. 28. The rock whither this dove, the
church, was now fled, seemeth most properly
to mean faith in Christ, as Mat. xvi. 18 ;
wherein she hid herself, for fear of God's
wrath for her sin, and yet durst not show her-
self; or, the election of God, which, as a sure
and rocky foundation, abideth for ever.
Herewith compare Ex. xxxii. 22, where
Moses was put in a clift of the rock, and
covered with God's hand, while he passed by.
Secret place,] Or, hiding place. Thus,
David often calleth God his secret or hiding
place, as in Ps. xxxii. 7, ' Thou art a secret
place to me, from distress thou wilt preserve
me,' &c. See also Ps. Ixi. 5; xci. 1. Stairs,]
Heb. stair, or steep place. This, as the rock
aforesaid, may signify Christ ; by faith in
him, we ascend unto God by degrees, as by
stairs, he being the ladder which Jacob saw
in a vision, upon whom the angels of God
ascended and descended. Gen. xxviii. 12 :
John i. 51. Let me see thy counten-
ance,] Or, cause me to see thy personage,
thy visage, thy form, fashion, siylit, shape,
or- appearance. See chap, v, 15 ; that is,
stir up thy faith, and hold up thy face with
comfort, come unto me, walk before me, and
be upright, as Gen. xvii. I. Piesent thy
body as a living sacrifice, holy, &c., Rom.
xii. 1. So the Chald. expoundeth it, "Shew
me thy countenance, and thy righteous
works." Hear thy voice,] "That is, thy
prayers, praises, songs, thanksgivings, &c.,
Ps. V. 3 ; xxvi. 7; xxviii. 2; xlii. 6 ; call
CHAPTER II.
705
let me see thy countenance, let me hear thy voice : for thy voice
is sweet, and thy countenance is comely. '^ Take ye for us the
foxes, the little foxes, that corrupt the vineyards ; for our vine-
yards have tender grapes.
upon me in all thy fears and troubles, as in
Ps. 1. 15, ' Call on me in the day of distress,'
&c. By these words Cluist both showeth
her the cause of her soul's sickness, to be her
own infirmities, and negligence in prayer,
and other holy duties, as also comforteth her
against her fears, and the consciL-nce of her
infirmities. Thus the Chald. also explaineth
it, " Let me hear thy voice, for thy voice is
sweet in prayer, in the house of the little
sanctuary, and thy countenance fair in good
works." Is SWEET,] That is, pleasing and
acceptable, being uttered in faith, and accor-
ding to the will of God, as it is written,
' Then shall the offerings of Judah and Jeru-
salem he sweet (that is, pleasing) unto the
Loid,' Mai. iii. 4 ; but unto the transgressors
he saith, * Your burnt-oti'erings are not accep-
table, nor your sacrifices sweet unto me,' Jer.
vi. 20. Comely,] Or, to be desired, beau-
tiful, as in chap. i. 4. These praises of the
church are spiritual, and according to the
esteem of God, not of men. For even Christ
himself, in respect of worldly reputation, had
his visage and form so marred, ihat many
were astonished at him. He had no form nor
comeliness, Is. lii. 14; liii. 2.
Ver. 15. — T.\ke ye for us the foxes,]
It is uncertain whether these U'ords be spoken
by Christ, or by tlie church, or both; but they
seem rather to he Christ's words, directed
chiefly to the watchmen and ministers of the
church. By foxes are meant false prophets
and heretics, as in Ezek. xiii. 4, ' O Israel,
thy prophets are like the foxes in the deserts.'
Such are by Christ likened to wolves. Mat.
vii. 12. And the apostle to the elders of
Ephesus giveth warning of such, Acts xx.
28, 29, &c. ; and all Christians are to mark
and espy such, Horn. xvi. 17. The taking,
or apprehending and holding fast, of these
foxes, is the discovering and refuting of their
errors, the judging, censm-ing, and casting
them cut of the church, 1 Tim. i. 3, 18—20;
or avoiding them, if they be none of the
church, 2 John 10. And because the vine-
keepers knowing the malignity of foxes, would
destroy them, but by reason of their subtilty,
they often escape, and are not taken ; there-
fore he saith,' take ;' meaning by consequence
the rooting of them out. And as the fox is fam-
ous for his craft and subtilty; so are false teach-
ers called therefore ' deceitful workers, trans-
forming themselves into the apostles of Christ,'
2 Cor. xi. 13. And not thev only, but crafty
Vol. II. 4
tyrants, and other like enemies, may be meant
by I'oxes ; as Christ called Herod a fox, Luke
xiii. 32 ; also sins of all sorts, may by reason
of their deceitfulness (Heb. iii. 13) be here
implied under the name of foxes, whose pro-
perty is to have holes in the earth, Mat. viii.
10, as sins are hidden in the fraudulent hearts
of men. The little foxes,] The lesser
sort of sins, enors, false teachers, &c., even
in their beginning and first bud, when they
may seem to be less hurtful, as is said of
Babylon, ' Happy shall he be that taketh and
dasheth thy little ones against the rock,' Ps.
cxxxvii. 9. Corrupt the vineyards,] By
devouring the grapes, the foxes corrupt, mar,
and destioy vines and vineyards ; so sins,
sinners, and heretics, destroy the faith, doc-
trine, and churches ; making 'shipwreck of
faith,' 1 Tim. 1. 19; their word 'eatetb as
doth a canker,' 2 Tim. ii. 17 ; they are
' vain talkers, and deceivers of minds ; who
subvert whole houses,' Tit. i. 10, 11 ; they
' privily bring in heresies of perdition, being
as natural brute beasts, made to be taken and
destroyed,' 2 Pet. ii. 1, 12. Of such, the
Lord complaineth, 'Many pastors have cor-
rupted my vineyard,' Jer. xii. 10, For,]
Heb. and ; which word is often used instead
of/or, as in Ps. Ix. 13; Is. Ixiv. 7 ; Gen.
xii. 19. H.-iVE TENDER grapes,] Or, bring
forth the tender grape. This reason show-
eth the love and care of God towards his
church and people that are fruitful. If they
bear wild grapes instead of wholesome fruit,
he will ' take away the hedge of his vine-
yard, and it shall be eaten up,' Is. v. 4, 5.
Every branch in Christ that beareth not fruit,
his Father, the husbandman, taketh it away ;
and every branch that beareth fruit, he purg-
eth it, that it may biing forth more fruit,
John XV. 1,2; and when the fruit is young
and tender, he hath care to preserve and
cherish the same.
Ver. 1G. — Is mine,] Here the spouse prc-
fesseth the joyful communion between Christ
and her, which she now feeleth renewed after
her soul sickness. Christ is ours, when by
faith we apply him and all his graces, his
death, resurrection, ascension, intercession,
<fec. unto ourselves, as our own. ' Because
we thus judge, that if one died for all, then
are all dead,' 1 Cor. v. 14. 'I am cruci-
fied with Christ. Nevertheless I live, yet
not I, but Christ liveth in me, &c. Gal. ii.
20. ' And we have known and believed the
706
SONG OF SONGS.
"^ My beloved is mine, and I am his; he feedeth among the
lilies. " Until the day dawn, and the shadows flee away: turn
about, and be thou like, O my beloved, to a roe; or to a fawn of
the liinds, upon the mountains of Bether.
love that God hath to us,' I John iv. 16.
And I HIS,] By the covenant of his grace :
as it is written, * I entered into covenant
with thee, saith the Lord God, and thou
becamest mine,' Ezek. xvi. 8. Or, as the
former branch signified her faith to justifica-
tion, so this latter, her sanctification; while
by holiness of life, she giveth herself to Christ
in all obedience to do his will, Rom. vi.
And, ' hereby we know that we dwell in
him, and he in us, because he hath given us
of his Spirit,' 1 John iv. 13. Feedeth
AMONG THE LILIES,] This signifieth the con-
tinuance and increase of grace ; for that faith
and holiness might be increased daily, Christ
by his Spirit, and by the ministry of his
word, feedeth his flock among the fair, sweet,
and comfortable lilies of the scriptures ; and
in the communion of the saints, which are
like ' lilies among thorns,' ver. 2.
Ver. 17. — Until the day dawn,] Or,
until the day blow, or breathe forth, to wit,
light : as appeareth by that which followeth,
the fleeing of shadows. Although it may
have reference to the blowing of the wind at
the break of the day. The like speech is
used again in chap. iv. 6. The shadows
fly,] That is, the darkness of the night flee:
as on the contrary, when ' the day goeth
away, the shadows of the evening ' are said to
be ' stretched out,' Jer. vi. 4. Torn abodt,]
To wit, unto me, have respect unto, and care
of me ; it is a request of comfort from Christ,
as David saith, 'Thou didst much increase
my greatness, and didst turn about and com-
fort me/ Ps. Ixxi. 21. The spouse here in
the night and darkness of her tribulation and
temptation, desireth Christ to lie ready at
hand for her help, by the comfort of his word
and Spirit. The night and shadows thereof
do signify either the darkness of ignorance
and sill, when the truth and way of God is
not known, Eph. v. 8; 1 John i. 6; Mic.
iii. 6; or the time of trouble and persecution.
Lam. iii. 1,2; the day is the time of know-
ledge, holiness, comfort, peace, and joy, 1
Thess. v. 5, Rom. xiii. 12, 13; Esth. viii.
16. The dawning or break of this day, is
the sense and feeling of inward joy and com-
fort by the word and Spirit; as the apostle
exhorteth us to take heed unto the sure word
of prophecy, as unto a light that shineth in a
dark place, ' until the day dawn, and the
day-star arise in our hearts,' 2 Pet. i. 19; the
fleeing of the shadows is the removing away
of blindness, ignorance, sinfulness, misery,
and trouble, which God beginneth to his
people in this life, and conlinueth to the end,
when ' the day of the Lord,' and ' the day of
Christ' shall appear, 1 Thess. v. 2; 2 Thess.
ii. 2, when there shall be eternity of light,
and joy to the faithful. To a roe,] For
swiftness to help me, and pleasantness to
delight me : see the notes on ver. 9. Fawn
OF THE HINDS,] Or, of the harts, that is, a
young hart: see ver. 9. Of Bether,] Or,
(by interpretation) of division, of partition.
This seemeth to be the place called also
Bithron, which was on the outside of Jordan,
2 Sam. ii. 29 ; called partition, because it
was parted by the river Jordan from the land
of Judea. And on those mountains (as by
this scripture appeareth) harts and roes used
to run, from which the similitude is taken.
CHAPTER III.
' Upon my bed, in the night, I sought him whom my soul
loveth : I sought him, but I found him not. ^ I will rise now.
Ver. 1. — Upon my bed,] The church
now showeth greater afflictions into which she
fell, through want of feeling the presence and
comforts of Christ. While she thought her-
self sure of her beloved, and laid her down as
on the bed of ease, supposing him to be with
her, she misseth his company, and seeking
him by solitary meditation, found him not.
Thus may we understand this place, compar-
ing it with chap. v. 2, 3, &c. The bed
sometime signifieth tribulation, as in Rev. ii.
22, which may be also implied here; that
the church sought and waited for the Lord,
in the way of his judgments, as in Is. xxvi.
8. The night,] The time of solitary and
earnest meditation, as also of affliction, are
CHAPTER III.
707
and go about in the city, in the streets, and in the broad places, I
will seek him whom my soul loveth : I sought him, but I found
him not. ^ The watchmen that go about in the city found me:
Saw ye him whom my soul lovetli ? * It icas but a little that I
liad passed from them, but I found him whom my soul loveth : I
signified by 'the night:' as in Ps. Ixiii. 7;
cxix. 55; Ixxvii. 3, 4, 7, &c. So in Is.
xxvi. 9, ' With my soul have I desired thee
in the night; yea, with my spirit within me,
will I seek thee early.' I sought,] By
prayer, study, meditation; upon repentance
of sins and negligences, in faith of God's
promises, &c. See Mat. vii. 7, 8; Hos. iii.
5; V. 15; Jer. 1. 4; Zeph. ii. 3; Deut. iv.
29. My sotJL LOVETH,] Christ, whom
before she called her beloved, is here the love
of her soul ; for by withdrawing the light of
his face, and afflicting the conscience, the
love, zeal, and affections of the Christian
heart are kindled and increased, ' When he
slew them, then they sought him; and
returned and sought God early,' &c. Ps.
Ixxviii. 34, 35. I found him not,] To wit,
presently, till afterward, ver. 4. For neglect
of taking hold on grace when it is offered, or
not keeping it when it is received, God often
withdraweth the light of his countenance, to
stir up zeal and fervency in his children,
Prov. i. 24, 28 ; Mic. iii. 4 ; Jer. xi. 10, 1 1.
Ver. 2 I will rise now,] Or, Let me
rise now. This signifieth a stirring up of
grace in her, an increase of faith, love, zeal,
and fervency in spirit, Neh. ii. 12, 18; Lam.
ii. 19; Ps. Ivii. 6. Thus afflictions are
profitable, that we may learn God's statutes,
Ps. cxix. 17. Go about in the city,] A
sign of earnest desire to obtain that which
one seeketh, whether it be for evil, as in Ps.
Iv. 11; lix. 7, 15; or for good, as in this
place. See also Is. xxiii. 16. By 'the city,'
understand Jerusalem the holy city, where
Christ dwelt amongst men, and had seated
his temple, and the practice of his- ordinances,
whither all Israel repaired thrice every year;
which was a figure of the church, Eccl. x. 15 ;
Is. xxvi. 1. So amongst the people of God,
in his word and ordinances, she sought Christ
for the comfort of her soul. Streets and
BROAD places,] Or, narrow streets, and
broad streets, for both words are used for
streets of a city; and the latter, for such
broad places as oftentimes people met together
in, as in 2 Chron. xxxii. 6; Neh. viii. 1, 3,
16; Job xxix. 7. So this noteth an exqui.
site search, as in another case it is said,
' Run ye to and fro through the streets of
Jerusalem, and see now and know, and seek
in the broad places thereof, if ye can find a
man, if there be any that execute th judg-
ment,* &c. Jer. V. 1. And she thereforo
seeketh him in the streets, because there
'wisdom uttereth her voice,' Prov. i. 20, 21,
there Christ teacheth, Luke xiii. 26, yet now
in them she cannot find him.
Ver. 3. — The watchman,] Or, the keep-
ers, warders. These signify the officers or
ministers of the church and city of God : for/;
the priests and levites kept of old the watcl^/
or charge of the Lord, Num. iii. 7, 8. So iijf
Is. Ixii. 6, it is said, '/ have set watchmet^
upon thy walls, O Jerusalem, which shalt<
never hold their peace, day nor night,' &c. )
Found me] It is not said she sought them,
but they found her; which phrase signifieth
diligence rather on their part, and a thing
unlocked for on hers. So God is said to find
his people in the wilderness, Deut. xxxii. 10,
and afflictions do find men, as Ps. cxvi. 3,
18. And this accordeth with the watchmen's
duty, to find out such as wander about the
city in the nights. After she speaketh of the
like and more, that the watchmen found her,
and smote her, &c. chap. v. 7. Saw ye him,]
She inquireth of them for Christ, but here is
no mention of any thing they said to her
before ; nor of any answer they gave to her
demand after. It is probable by this their
silence, and her words following, that they
told her no tidings of her beloved. Whether
the fault were in them, that they were such
as are spoken of in Is. Ivi. 10, ' blind watch-
men,' and 'dumb dogs' that could not bark :
or in herself, that could not by the doctrine
of the ministers, apprehend and apply Christ
unto her conscience and comfort.
Ver. 4. — But a little,] Or, a very
little : meaning either time, or distance of
place. Passed from them,] So she stayed
not with them because her beloved was not
among them : but continued seeking else-
where. For neither the society of brethren,
or church, or ministers, can comfort the
afflicted conscience, unless Christ himself be
apprehended by faith. But I found,] Or,
imtil I found: here, after much seeking,
without fainting or discouragement, when
means fail, she findeth Christ to the comfort
of her conscience. Thus the promise is ful-
filled, • Seek and ye shall find,' Mat. vii. 7.
Not let him go,] Or, not leave him; show-
ing herein Jacob's faith when he wrestled
with the angel, Gen. xxxii. 26. ' I will not
let thee go, except thou bless me.' This is
"08
SONG OF SONGS.
lield him, and would not let liim go, until I had brought him into
my mother's liouse, and into the chamber of her that conceived
me. * I adjare you, O daughters of Jerusalem, by the roes, or
by the hinds of the field -. if ye stir, and if ye stir up my love,
until he please.
^ Wlio is this that cometli up out of the wilderness like pillars
done, when the doctrines and promises of the
gospel are by faith retained ; as it is said,
' Take fast hold of instruction, let her not go,'
Prov. iv. 13. My mother's house,] Hereby,
any chief city, polity, or solemn place of
assembly is signified, 2 Sam. xx. 19; Is. 1. 1,
Jer. 1. 12; Eztk. xix. 10. The mother is
Jerusalem which is above, the mother of us
all; which is figured by Sarah the free-
woman, and signifieth the New Testament or
covenant of grace. Gal. iv. 24 — 26. The
house and chamber wherein she conceiveth
us by the preaching of the gospel, is outwardly
the church, 1 Tim. iii. 5 ; inwardly, the
heart and conscience, where faith dwelleth,
Rom. x.lO; Gal. iv. 19. Thus by the Spirit,
she getteth unto herself more constant assu-
rance of her election and salvation by Christ,
and by his presence through his word and
oidinances, her state and church polity is set
up and stablislied. So after in cliap. viii. 2.
Vkr. 6 — I ADJURE YOu,&c.] She having
obtained Christ again, with constant purpose
of heart to retain him, reneweth her contes-
tation and ciiarge of sanctificalion of life, such
as bucometh the gospel ; and of patient suf-
fering adversity for his name: that Christ be
not provoked by sin to leave his people. For,
as Moses said unto Israel, 'If ye turn away
from after him, he will yet again leave them
in the wilderness, and ye shall destioy all
this people,' Num. xxxii. 15. See the
Annot. on chap. ii. 7, where this charge was
first given in these same words.
Ver. 6 — Who is this,] This woman,
speaking of the church, by the example of
Israel, who went up from the wilderness to
Canaan the promised inheritance. Num. x.
33, &c. This seemeth to imply a new com-
pany or state of a church rising up in the
world : or it is the speech of strangers, admir-
ing the glory of the spouse of Christ, who was
seen before of Christ by her fuiih, and is now
beholden of others by her order, (the two
things most respected in the church of God,
Col. ii. 5;) in which she marchelh through
the wilderness of this world, towards her hea-
venly rest. So when Christ came riding into
' Jerusalem, all the city was moved, saying.
Who is this?' Mat. xxi. 10. Cometh up,]
Or, ascendeth, as the going into Egypt, is
called a descending, or going down, Gen.
xlii. 2; xlvi. 3, 4; so the going out from
thence, is called ascending, or going up, Ex.
xiii. IS; xxxiii. 3; Deut. ix. 23. 'The
way of life is above to the wise, that he may
depart from hell beneath,' Prov. xv. 24.
From the wilderness,] The wilderness of
the land of Egypt was a figure of the world ;
as the projjhet teacheth us when he mention-
eth 'the wilderness of people,' Ezek. xx. 35,
36. So Christians are ' not of the world,'
but he hath chosen them ' out of the world,'
John xv. 19. Pillars of smoke,] Or,
vapours of smoke, as the Holy Spirit trans-
latetb it in Gr., Acts ii. 19, from Joel ii. 30.
In Heb. it hath the name of palm-trees,
(such as the stature of the church is likened
unto in chap. vii. 7,) which are upright and
tall like pillars; and smoky vapours mounting,
upright, are so called by similitude. The
spouse of Christ is here likened to ' pillars of
smoke,' because her journey tendeth right
upward to heaven, moved by the fire of God's
Spirit. And whereas in Joel ii. SO, and
Acts ii. 19, blood, and fire, and pillars of
smoke, are signs of God's wrath against the
contemners of his word and church, (and
smoke in the scriptures is usually a sign of
anger,) here also the like may be implied.
Again, as smoke is dark and hindereth from
seeing, and the cloudy pillar was dark to the
Egyptians, Ex. xiv. 20, so is the church and
gloiy thereof, obscure unto the world, by
reason of her afllictions in this life, which
were resembled unto Abraham by a 'smoking
oven,' Gei\. xv. 17. But chiefly this seemeth
to denote the sanctification of the churdi,
who as a spiritual sacrifice, ascendeth up to
God, on the altar Chri-t, by the fire of the
Spirit, resolving the earthly matter to ashes
remaining beneath, and the other unto smoke
mounting up unto God. Perfumed,] Or,
becensed uith myrrh', the chuich is per-
fumed and made of sweet odour by Christ
(the bag of myrrh that lodgeth between her
breasts, chap. i. 11 ), whose death was like
myrrh, bitter in taste, but of sweet smell :
with this she was perfumed by knoiving 'him,
and the power of his resurrection, and the
fellowship of his suiTerings, being made con-
formable unto his death,' Phil. iii. 10. And
with the cdour of this incense she is com-
forted; according to the proverb, 'Ointment
and perfume rejoice the heart,' Prov. xxvii.
9. And frankincense,] Myrrh was used
CHAPTER III.
709
of smoke, perfumed with myrrli, and frankincense, with all powder
of the merchant ?
' Beliold, his bed which is Solomon's; threescore miglity ones
are about it, of the miglity ones of Israel. * They all hold the
sword; being expert in war, every man hath liis sword upon his
tliigh, because of fear in the night.
in the holy anointing oil, and frankincense in
the sweet perfume, Ex. xxx. ; which per-
fume figured the mediation of Christ, the
angel which oflereth much incense with the
prayers of all saints, Rev. viii. 3. So
through his death and intercession, the
church hath her sweet smell, and all her
garments are mynh, aloes, and ca'ssia, Ps.
xlv. With all powder,] Or, above all
potvder (that is, powders or spices) of the
merchant. That is, with all other graces
that Christ hath bestowed upon her by the
preaching of his gospel. Or, those forenamed
mynh and frankincense wliich she hath from
Christ, are above all other graces and gifts
which can be attained to in this worki. Of
THE MERCHANT,] Or, of the spice merchant,
as the word is Englished in 1 Kings x. 15.
But the Gr. interpreteth it " apothecary," or
" ointment-maker." Such were of the
priests under the law, which ' made the oint-
ment of the spices,' 1 Chron. ix. 30; and
such now are the ministers of the gospel,
uttering the word and graces of the Spirit.
Ver. 7. — Behold his bed, which is
Solomon's,] An Heb. manner of speech,
explained thus in Gr., " Behold the bed of
Solomon." Some understand here, his bed
like that which Wds Solomon's: others, above
(or better than) that which tvas Solomon's.
The Spirit here calleth us to behold the
guard which was about Solomon's bed, for
his safety and security from fear. Solomon
in his name, kingly office, wisdom, and
royalty, was a figure of Christ, (who is
greater than Solomon, Mat. xii. 42); and
his bed is above Solomon's. Christ's bed
here seemeth to mean the hearts of the elect,
(as in chap. i. 13, the spouse said, he should
lodge betwixt her breasts,) in whose hearts
Christ dwelleth 'by faith,' Eph. iii. 17, and
there taketh his repose and icst. And this
habitation or lodging was figured by the
tabernacle and temple of Solomon, 1 Cor. vi.
19. Therefore the Chal.l. j^araphrast (who
saw not Christ but in shadows) apply this bed
to the temple which Solomon built. SiXTv
MIGHTY ONE^,] Or, sio^ti/ vallunts, strong
men. Solomon's bed was guarded with sixty
of the valiants, or mighty men of Israel, that
he might be safe from peril, figuring the safe
guarding and keeping of the hearts and minus
of God's elect, both by their own diligent
watch over their hearts and ways; (as it is
written, ' Above all observation keep thy
heart : for out of it are the issues of life,*
Prov. iv. 23; wherein while they keep sound
wisdom and discretion, when they lie down
they shall not be afraid ; yea, tliey lie down,
and their sleep is sweet, Prov. iii. 21, 24;)
as also by the safe keeping and protection of
God, by whose power the saints are guarded
(or kept) through faith unto salvation, 1 Pet.
i. 5; so that they are not afraid for 'the
terror of tlie night, or for the arrow that flieth
by day,' Ps. xci. 1,5; and the peace of God,
which passeth all understanding, doth keep
(or guard) their hearts and minds through
Christ Jesus, Phil. iv. 7. And in special,
this is done by the ministers of Christ, that
watch and wake for the souls of his people,
Heb. xiii. 17; Acts xx. 28—31; as his
servants of old did * stand in the hotise of the
Lord in the nights,' Ps. cxxxiv. 1. Mightv
ONES OF Israel,] AVhat mighty valiants
were in Israel, appeareth by David's wor-
thies, which helped him in his wars, and are
mentioned in 1 Chron. xi. 10 — 47; xii. 1 —
38. They figured such strong men as have
the word of God abiding in them, and do
overcome the wicked one, 1 John ii. 14.
Ver. S. — Hold the sword,] Or, holden
{apprehended) of the sivord, that is, girded
therewith ' Tiie word of God is the sword
of the Spirit,* Eph. vi. 17; which men do
then hold when they hold forth ' the word of
life,' Phil, ii* 16; and therewith resist Satan
and all enemies, and by faith do overcome, 1
John ii. 14; v. 4. Expert,] O)', learned,
tauffht, (as the Gr. translateth it,) being
taught of God, who teacheth the hands of his
people to war, 2 Sam. xxii. 35 ; so that they
fight the good fight of faith, 1 Tim. vi. 12;
and by long custom are inured and skilful iji
the Loid's battles, and ' have their senses
exercised to disiern good and evil,' Heb. v.
14. Such in figure were the sons of Reuben,
Gad, and Manasses, 1 Chron. v. 18. His
SWORD on his thigh,] By his side prepared,
and ready to fight, as Kx. xxxii. 27. So
unto Christ it is said, ' Gird thy swoid upon
thy thigh, 0 mighty One,' Ps. xlv. 4. Fear
IN the night,] Or, dread (terror) in the
night, the dreadful evils that are secret and
unseen, and every night do endanger. For
thefts, murders, treasons, and other mischiefs.
710
SONG OF SONGS.
3 King Solomon made himself a chariot of the wood of Leba-
non. '" He made the pillars thereof of silver ; the bottom thereof
c/gold ; tlie covering tliereof o/" purple : the midst thereof 6eiw^
are often done in the night; as experience
and the scriptures testify, Job xxiv. 14; Jer.
vi. 5; Neh. vi. JO; Dan. v. 30; 1 Cor. xi.
23; Mat. xiii. 25; Prov. vii. 9, 22; and
then it i^ needful to wat^ch, and stand ready
armed, Neh. iv. 22; Mat. xxiv. 43; xxvi.
31, 41. So CJiristians which are to wrestle
against manifold temptations, and ' against
the rulers of the darkness of this world,
against spiritual wickedness in high places ;'
are willed to take unto them 'the whole
armour of God :' and to stand, having their
' loins girded,' &c., Eph. vi. 12—14.
Veh. 9. — A CHARIOT,] The Heb. apirjon
is not found but in this one place, translated
in the Gr. lihoreion, which is a thing to
carry upon, as a chariot, litter, or the like;
but after the Heb. it hath the name of fair-
ness or gloriousness, and of fiuitfulness.
Some take it to be a throne, some a palace,
some a bed. Sol. Jarchi expounds it " a
secret chamber for honour," to wit, such as
is made for the bride and bridegroom. The
1 Chald. expoundeth this of the temple which
I Solomon made of the wood of Lebanon, but
that temple was a figure of Christ and of his
church: to which we may better refer it. Of
Christ, it may be meant, in respect of his
human nature, which was all glorious, with-
out spot of sin : which humam'ty he made
and assumed to himself with all the glorious
graces of the Spirit, for tlie salvation of his
elect, the daughters of Jerusalem. Of the
ministers of Christ, or the church (his mysti-
cal body) it may (as I think) rather here be
spoken ; which by the preaching, profession,
and practice of the gnspel, carrieth Christ as
a chariot, holding forth the word of truth,
and of salvation, in the midst whereof Christ
sitteth, teaching, governing, and triumphing.
So the former similitude of the bed, signifieth
the more secret state of the church in times
of danger ; this of the chariot butokeneth the
more open glory of the same by the publish-
ing and practising of the gospel. M'ooD,]
Or, trees of Lebanon, that is, of cedar wood
that grew on Lebanon, figuring the saints,
liiiened to cidars in Lebanon, Ps. xcii. 12,
13; of which, as of the matter, Christ maketh
his church, Rom. i. 7; 1 Cor. i. 2.
Ver. 10.— The pillars,] This, if it be
referred to persons, meaneth the ministers,
who by the doctrine of the gospel sustained
the church; 'as Jame;^, Cephas, and John
seemed to be pillars,' Gal. ii. 9. If unto
other things, it may be understood of the
words of God, (likened unto fined silver in
Ps. xii.) with whose oracles, as with pillars,
the chariot of the church is sustained. So
Prov. ix. Wisdom builded her house, and
hewed out her ' seven pillars.' A pillar sig-
nifieth constancy and stability, Rev. iii. 12.
The bottom,] Or, the seat on which Solo-
mon sitteth, resteth, or lieth in his chariot :
so the Gr. translateth it anacliton, that
which one sitteth or lieth down upon. This
bottom or seat of gold seemeth to have refer-
ence to the golden mercy-seat over the ark
in the temple, on which God is said to 'sit,'
Ps. Ixxx. 3. And it signifieth the covenant
of grace, apprehended by faith, (which is
nnich more precious than gold that perisheth,
1 Pet. i. 7;) and the doctrines of the law by
faith, which are better than thousands of gold
and silver, Ps. cxix. 72. The covering,]
The top and hangings, which have the name
here of riding, because it seemed as it were!
to ride upon the chariot : so the Gr. calleth
it epibasis, of ascending. It seemeth to
signify the outward conversation and clothing
of the church, which being purple, is not
only a princely colour, denoting heavenly
life, but hath special reference to the blood
and death of Christ, whereof the church is
made partaker, both for justification and
sanctification, Rev. i. 5, 6; vii. 14; Rom.
vi. 3, 4. And so the hope of heavenly glory
is here also applied, and protection from
Christ, till we come unto his glory. The
MIDST,] Or, the inmoit thereof, being paved
with love : or he made a pavement of love.
This, in respect of Christ, signifieth his
inmost and fervent love towards us, even
givnig his life for us, and liaving us as it
were written in his heart : in respect of his
people, it signifieth the sense and feeling of
Christ's love towards them, as also their love
unto Christ, and one to another. So the
seat, the covering, and the pavement, are
answerable to those three graces, faith, hope,
and love, spoken of in 1 Cor. xiii. Of the
DAUGHTERS OF Jerusalem,] These are the
elect of Gud, the children of Jerusalem ('the
mother oi us all,' Gal. iv. 26), which being
loved of Christ, are ' graven on the palms of
his hands,' Is. xlix. 16; yea, carried upon
his heart, as the high-priest bare 'the names
of the children of Israel, in the breast-plate
of judgment, upon his heart,' Ex. xxviii. 29.
And so of his ministers, as it is said, * Ye
are our epistle written in our hearts,* 2 Cor,
iii. 2: and 'you are in our heaits, to die
CHAPTER IV.
li
paved with love, of the daughters of Jerusalem. " Go foitli, O
ye daughters of Zioii, and see King Solomon with the crown
wherewith liis mother crowned liim in tlie day of his espousals,
and in the day of the gladness of liis heart. .
and live with you,' 2 Cor. vii. 3. Such,
therefore, as the love of Christ, are the pave-
ment of his coach.
Ver. 11. — Daughters of Zion,] Zion
was a mount in Jerusalem, and as that was
called ' the holy city,' Is. lii. 1, so Zion is
called the Lord's ' holy mountain,' Joel iii.
17, because of his temple there. The daugh-
ters of Zion were the women dwelling therein,
or belonging thereto. Is. iii. 16, 17; iv. 4.
But under the name daughters, all the inha-
bitants, men and women, are comprised ; and
all towns and cities of Israel which were
daughters (in scripture phrase) to the mother
Zion: and so the Chald. here expoundeth it,
" Inhabitants of the provinces of the land of
Israel." This mount Zion figured the Chris-
tian church, Heb. xii. 22; the daughters
figured Christians, either persons or churches,
Is. xlix. 14, 22, which are therefore said to
be virgins- and to follow the Lamb Christ,
who standeth upon ' mount Zion,' Rev. xiv.
1, 4. These are called forth by the preach-
ing of the gospel, to behold Christ (the true
Solomon) with his crown. So in Ps, cxlix.
2, ' Let the sons of Zion be glad in their
King:' and in Mat. xxi. 5, 'Tell ye the
daughter of Zion, behold thy King comelh,'
&c. See' King Solomon,] The faithful are
called out of their former state, to a further
degree of knowledge, to see Christ (whom
Solomon figured in his kingdom) crowned
with glory and honour in his church. So
unto John it was said, ' Come and see,' Rev.
vi. 1, 3, 5, 7. His mother crowned him,]
By the mother, seemeth to be meant the con-
gregation of the faithful, (as also the Chald.
here expoundeth it, " the people of the house
of Israel,") called ' his mother,' because by
the doctrine of faith, they spiritually do con-
ceive and bring forth Christ, Gal. iv. 19; and
doing the will of his Father they are esteemed
and loved of him, as his ' sister and mother,'
Mat. xii. 50. The crown is a sign of king-
dom, dominion, and victoiy, Ps. xxi. ; and
Christ warring against his enemies, and over-
coming, hath ' on his head many crowns (or
diadems),' Rev. xix. 11, 12, &c. ; vi. 2.
And the kingdoms of this world, after the
tyranny of antichrist, do become the kingdoms
' of our Lord, and of his Christ,' Rev. xi. 15.
When Christ therefore ruleth in his church
by the sceptre of his word, and his people
submit unto his law and government, then
set they the crown upon his head, acknow-
ledging his sovereignty. Dat of his
espousals,] When he was espoused unto his
bride the church ; this is the day of the cove-
nant made between Christ and his people,
Ezek. xvi. 8, &c. ; as he saith to Jerusalem,
' I remember thee, the kindness of thy youth,
the love of thine espousals, when thou went-
est after me in the wilderness,' &c. Jer. ii.
2. For when a people are by the gospel won
unto the faith, and settled in the order of
Christ, they are ' espoused ' unto him as to a
'husband,' 2 Cor. xi. 2. And this is after
called ' the day of the gladness of his heart,'
because ' as the bridegroom rejoiceth over the
bride,' so God rejoiceth over his people. Is.
Ixii. 5.
CHAPTER IV.
^ Behold, thou art fair, my love, behold thou art fair : thine
eyes (are as) doves within thy locks; thy hair is as a flock of
Ver. 1. — Thou ART fair,] As the church be-
fore set forth the glory of Christ, by the simili-
tudes of the guard about Solomon's bed, his cha-
riot and his crown : so here Christ setteth forth
the graces of his church, not by her ornaments
only (as before in chap. i. 10.) but by the
parts and features of her body. And first
he commendelh in general her spiritual
beauty (which she had from him, Ezek. x. 1 4.)
through her perfect constitution, faith, and
holiness; see the Notes on chap. i. 15.
Eyes,] He mentioneth seven particulars, the
eyes, hair, teeth, lips, temples, 7ieck and
breasts: that as seven is often the number of
perfection, (Christ himself being likened to
' a Lamb with seven horns, and seven eyes,
which are the seven spirits of God,' Rev. v.
6.) so by these, the manifold graces bestowed
on the church, might be signified; 'that in
every thing she is enriched by him, and
cometh behind in no gift:' as 1 Cor. i. 5, 7.
As doves,] The word as, is after supplied.
712
SONG OF SONGS.
goats ; that appear, from mount Gilead, ^ Thy teetli, are like a
llock {of sheep) even (shorn) which come up from tlie washing :
which all of them bear twins, and none among them is bereaved of
the young. Thy lips, are like a thread of scarlet, and thy speech
in chap. v. 12. and it meaneth, as doves' eyes,
that is, fair, full, clear, chaste; to see by
faith 'him who is iuvisible,' Heb. xi. 27.
and having • the eyes of her understanding
enlightened, to know what is the hope of his
calling,' Eph. i. 18. so that 'she lifteth not
up her eyes unto idols,' Ezek. xviii. 6. but to
'the Holy One of Israel,' Isa. xvii. 7. and
' her eyes observe his ways,' Prov. xxiii. 26.
See the Notes on chap. i. 15; vii. 4. where
her eyes are like pools. Within thy locks,]
Or, from within (or through) thy locks;
whicti are named in the original of binding
or restraining; because a woman's locks are
modestly and seemly tied up and covered : so
that it was a sign of sorrow, misery, and cap-
tivity, to have such locks uncovered, Isa.
xlvii. 2. But the spouse of Christ, freed by
him from Satan's bondage, isde(^ently dressed
and covered, in sign of her subjection (as 1
Cor. xi.) and of her chaste affection to him.
So after in ver. 3. chap. vi. 7. Hair,]
This is the ornament and covering of the
head, proceeding from moisture and strength
of nature; likened here to the hair of a flock
of goats, fed in pasture, as on mount Gilead;
whose hair is long, rank, and smooth: figur-
ing the thoughts, purposes, devices, &c.
which are ordered and composed aright,
according unto God (as thoughts on the bed,
and visions of the head are mentioned in Dan.
iv 5; vii. 15; Job iv. 13.) or if we apply
this unto persons, by hair may be meant the
multitude of believers, (as by the hair, the
people of Israel was signified, Ezek. v. 1, 2,
12,) and by the eyes, the guides of the
church, as in Num. x. 31. 'Thou mayest
be to us instead of eyes.' And thus the
Chaid. paraphraseth here, by the eyes, under-
standeth the princes and wise men of Israel ;
and by ih&hair, the other people of the land.
Other Hebs. expound the eyes to mean the
prophets, called seers, (1 Sam. ix. 9,) and
the hair the Nazarites, which were to
let their hair grow, Num. vi. 5. That;
APPEAR,] Or, ' that appear smooth,' that] :
'glister;' as the hair of fat cattle is smooth^
and shining. The Heb. word Galash is not
used but in this place, and again (in like
sense) in chap. vi. 4. The Gr. here trans-
lateth it, "are revealed" or *' appear," but
there, do come-up. Gilead,] A mountain
which bare good pasture for cattle, as appear-
eth by Num. xxxii. 1; Jer. xxii. 6; 1. 19.
Ver. 2. — Of (sheep) even shorn,] Or,
of sheep) made even, or equal, of the same
size. The word sheep (or ewes) is after
expiessed in chap. vi. 6, and is to be imder-
stood here. This is the first praise of tlie j
teeth of the church, that they are cut of equal
lieiglit; not one longer than another, which \
w onld both be unseemly.and an hinderance to the
well eating and chewing of her spiritual food.
From the washing,] Tiie second praise of
her teeth, that they are white and clean, as
washed sheep : which seemeth to respect
(besides comeliness) the purity of the spiritual
meat wherewith she is fed; as it is a part of i
Judah's blessing, that ' his teeth should be • 1
white with milk,' Gen. xlix. 12. Bear' i
TWINS,] As fruitful ewes bring forth twins of
equal bigness, so the teeth are set in double
ranks, one answerable to another: which is
the third property for which they are praised.
Bereaved of the young,] Or, robbed of
the young, by miscarrying, or any other acci-
dent. Barren is that which beareth not, j
Isa. liv. 1, but tlie woid here used, signifieth j
either miscarrying in the birth, or loss of that
which is brought forth, by robbery, death, or j
the like: so this denoteth the stedl'astness of j
every tooth in his place, alter it is brought |
forth, against the inconveniences fore-men-
tioned. These teeth of the church, which j
chiefly serve to eat with, may here mean her
courage and strength against her enemies, as \
is prophesied of ' Israel he shall eat up the
nations his enemii s,' Num. xxiv. 8, or rather,
her judging, discerning, esteeming, and
applying of the word of God and seals of his
covenant, the comfort and nourishing of her !
soul; so chewing the cud, and feeding by i
faith upon the promises of God ; which are '
often made under the similitude of eating j
and drinking; as in Ps. xxii. 26 ; Prov. ix. j
5; Isa. lxv.~13; John vi. 41, 60, 51. Some !
referring this to persons, understand by the
teeth the ministers of the word, that break,
and as it were, chew the bread of life unto
and for the people. So the Chald. expoun-^ ^
delh these teeth, to be the priests and levites,
that did offer and eat the sacrifices ia
Israel.
Ver. 3. — A thread,] Or, a lace, a line, j
(a ribband) of scarlet: that is, thin in sub- j
stance, red of colour, as scarlet double-dyed: '
which two things are the grace of the lips. ;
Here by the lips of the church are commen-
ded, her doctrines, reproofs, prayers, praises, ,
&c. For the lips are the instruments where- |
with words are uttered, whether in prayer, \
as Zeph. iii. 9; Ps. xxi. 2, or praise and '
CHAPTER IV.
713
is comely : thy temples are like a piece of a pomegranate, within
thy locks. * Thy neck, is like the tower of David, builded for an
armoury : a thousand bucklers hang thereon; all, shields of mighty
men. * Thy two breasts, are like two fawns, twins of the roe;
her warfare, which are not carnal but mighty
for God,' 2 Cor. x. 4, she staiideth, and with-
standeth in the evil day, taking ' the shield
of faith, the sword of the Spirit, which is the
word of God,' and other like armour, where-
with she defendeth herself, and discomfiteth
all her enemies, Eph. vi. 11, 17, so that her
neck is like the horse's clothed with thunder
(and terror) Job xxxix. 19. The contrary
state of the church was figured by the capti-
vity of Babylon, when her neck was under
persecution, and her transgressions (as a
yoke) were wreathed, and come up upon her
neck, Lam. v. 5; i. 14. See after, in chap,
vii. 4. The Hebs. in their Chald. para- \
phrase, expound this neck to mean the chief'
of the session (or great council) in Israel. 1
For an armoury,] To hang swords on, and
other like weapons of war. The Heb. word
talpijoth (used only in this place) is by the
Gr. left uninterpreted ^/ia/j9«o</i: and seemelli
to be derived of thalah to hang, and pijuth
two-edged swords; meaning all instruments
to oflend or wound the enemy : as the buck-
lers and shields after mentioned, were to
defend herself. Bdcklers hang,] Or, are
hanged: a buckler hath the name in the ori-
ginal of protection or defence : the word fol-
lowing, shields (which seemeth to be bor-
rowed from the Ueb. shiltei) hath the signi-
fication of power or dominion, as being used
of great and mighty men. Such bucklers and
shields of David, were sometimes kept in the
house of God, 2 Chron. xxiii. 9, ai\d as the
taking away of shields from the enemy was a
sign of victory, 2 Sam. viii. 7, so the hang-
ing of them up on walls was a sign of glory,
Ez. xxvii. 11. Of mighty men,] This
hath reference to David's worthies or mighty
men, ' who held strongly with him in his
kingdom, and with all Israel, to make him
king,' whose names and heroic deeds are
recorded in 1 Chron. xi. 10, 47. Their
shields hanged up in David's tower for monu-
ments are here taken for figures and exam-
ples of all the mighty men of God, which by
the shield of faith (in God and Christ the
shield of his people) have done many great
and mighty works ; as the apostle bringeth a
cloud of witnesses, in Heb. xi. with all which
the spouse of Christ is adorned, whiles with
courage and comfort she foUoweth the foot-
steps of their faith and works; and abideth
constant, sustained by the promises of God.
Ver. 5.i — Thy two breasts,] These are
both for ornament and for use, as experience
X
thanks, as Ps. Ixvi. 3; Heb. xiii. 15, or
vows, as Ps. Ixvi. l.'i, 14, or doctrine, Mai.
ii. 6, 7; Ps. cxix. 13, or pleading, as Job
xiii. 6, or comfort, as Job xvi. 5, or any
other speech. All these she uttereth not
with swelling words of vanity, or taught by
human wisdom hut by the Spirit of God,
(who hath poured grace into her lips) and by
faith in the blood of Christ, wherein her doc-
trines, prayers, comforts are all dyed and
coloured, 1 Cor. ii. 4, 12, 13; i. 17, 18. Or
these things applied to persons, signify the
ministers of the word and prayer: as the
Chald. paraphrast applieth it (o the high
priest in Israel, and his prayers for the recon-
ciliation of the church on atonement-day.
Lev. xvi. Other of the Jews expound it of
the singers in Israel. Comely,] Gracious,
and to be desired: see the Notes on cliap. i.
5. So our praises of God are said to be
pleasant, and comely; Ps. cxivii. 1, and we
are commanded that our 'speech be alway
with grace,' Col. iv. 6. Thy temples,]
Heb. thy temple, that is, each of the tem-
ples of thine head : here by the cheeks also
may be meant (as the Gr. version here hath
it) which are adjoined to the temples, whose
red colour (like a piece of pomegranate when
it is cut) are a part of the beauty of the face,
and a sign of modesty and shamefacedness.
So here in the church it betokeneth her reve-
rend and modest countenance ; as fearing and
taking heed lest she should speak or do amiss;
or blushing if she had failed. Some do
explain this to signify the governors of the
church, and the similitude of the pomegran-
ate to denote the fruit and benefit that cometh
by such. The Chald. also expoundeth it of
the " king in Israel, and the locks" (after
mentioned) of the governors urder him.
Ver. 4. — Like the tower of david,]
Whereof mention is made in Neh. iii. 19, 25,
or the fort of Zion, which David took, and
builded, 2 Sam. v. 7, 9. Hereby is meant
that her neck was upright, high and strong:
for the neck is named in Heb. Tsavvaar,
of firmness and strength; a tower (migdal)
is a building great and high, Isa. ii. 15.
This signifieth the magnanimity, and cour-
age, the sure hope, the bold and comfortable
carriage of the church, while she being by
faith united unto Christ her head, doth no
longer bow down her neck to bear the yoke of
her enemies, to serve Satan and sin any
more, or to be a servant unto men, Rom. vi.
17, 18; 1 Cor. vii. 23, but by 'the weapons of
VoL.ir. 4
714
SONG OF SOxNG
which feed among the lilies. * Until the day dawn, and the sha
dows flee away ; I will get me to the mountain of myrrh, and to
tlie hill of frankincense. ' Thou art all fair, my love ; and there
is no blemish in thee. ® Come with me from Lebanon, my spouse,
with me from Lebanon -. look from tlie top of Amanah, from tlie
iu nature, and the scriptures show ; for God
saith to his church, ' thou art come to excel-
lent ornament; thy breasts are fashioned, &c.'
Ezek. xvi. 7, and showeth the use of them,
that her children and lovers ' may suck and
be satisfied with the breasts of her consola-
tions,' &c. Isa. Ixvi. 11. So here the
breasts of Christ's spouse, are likened to roes
for pleasantness, to fawns, or young roes, for
smallness, to ttvins for equalizing; and to
roes feeding among lilies, as in fat and sweet
pasture. Hereby is signified how the church
is fruitful in good works, and comfortable
words, and communication of all God's bles-
sings: so that by her loving afTection, whole-
some doctrines, sweet consolations, and gra-
cious beneficence; her children are delighted;
and sucking 'the sincere milk of the word
do grow thereby,' Isa. Ixvi. 11; 1 Pet. ii. 2.
Feed among the lilies,] In fat, sweet, and
wholesome pasture. Hereby is signified,
that the breasts of the church, (that is, her
doctrines, exhortations, and consolations
wherewith she nourisheth her children,) are
fed and filled not with human traditions, but
with the doctrine of Christ; whose lips are
likened unto 'lilies, dropping sweet-smelling
myrrh;' chap. v. 13. So when the soul of
the priests is satiate with fatness ; the Lord's
people are satisfied with goodness; as he pro-
mised, Jer. xxxi. 14.
Ver. 6.— Until the d.\y dawn,] Or
blow: see before on chap. ii. 17. Shadows,]
That is, darkness; meaning ignorance, infir-
mities, troubles, miseries, &e. as chap. ii.
17. I WILL get me,] Or, / tvill go for
viyself. It is not evident, whether these be
the words of Christ, withdrawing himself for
a time, or of his spouse, betaking herself to
the mountain. Compariug this place with
the former, chap. ii. 17. I understand it of
the latter: that as the spouse there requested
speedy help of Christ in the time of her sor-
row; so here, in like temptation, she fleeth
for refuge to the mount of myrrh, and hill of
frankincense, where she hopeth for comfort.
The speech hath reference to mount Moriah,
whereon the temple wasbuilded, 2 Chron. iii.
1, in which temple was the holy anointing oil
made of pure myrrh and other chief spices;
as also the incense made of pure frankincense
and other sweet spices; which were to anoint
and sanctify the holy things and persons ; and
to bum upon the golden altar daily ; Exod.
XXX. 23, 34 ; 1 Chron. ix. 29, 30. On which .
mount, Abraham long before, did olier his ]
son Isaac for a sacrifice; and upon experience
of God's grace and providence, this proverb
was used, ' in the mountain of Jehovah, it
shall be seen:' Gen. xxii. 2 — 14. To the
kingdom of Christ, figured by this mountain,
people should flow; for God's law and word
was to proceed from it, Mic. iv. 1, 2. The
church therefore in the darkness of her temp-
tations, fleeth to the Lord's mountain by
faith in Christ, meditation in his promises,
consolation by his graces, prayer, reading of
the scriptures, and other like spiritual exer-
cises, confirming by faith and hope, and wait-
ing with patience, till the day should dawn,
and the day-star arise in her heart, as the
apostle speaketh, 2 Pet. i. 19. So Christ
himself, in the days of his flesh, used to go
up into mountains to pray, and spent the
whole night in prayer to God, Luke vi. 12;
ix. 28, and preached the gospel in such places.
Mat. v. 1, 2. &c.
Ver. 7. — All fair,] The spouse was
chWedfair before in ver. 1, and chap. i. 15;
now Christ saith, she is all fair, whereby he
comforteth her against her fears and infirmi-
ties, that in him she hath perfect beauty; for
he loved her, and gave himself for her, that
he might sanctify and cleanse her, ' with the
washing of water by the word ; that he might
present her to himself ' glorious, a church
not having spot or wrinkle, or any such thing,'
but that she should be 'holy and without
blemish,' Eph. v. 25 — 27. No blemish,]
Or, no spot, no fault, no blameworthy thing ;
called in Heb. mum, and thereof in Gr.
momos, which meaneth first any blemish in
the body, as blind, lame, or deformed in any
limb or part. Lev. xxi. 18—21 ; Deut. xv.
21; xvii. ] ; so is applied to blemishes in
the soul, that is, to sins and vices, from which
Christ purgeth his people, that being recon-
ciled unto God, ' in the body of his Hesh,
through death,' he might present them 'holy,
and without blemish, and unreproveable in
his sight,' Col. i. 21. 22. Tlius the hun-
dred and forty-four thousand that stand with
the Lamb on mount Zion, &c., are said to
be ' without blemish before the throne of God,'
Rev. xiv. 1 — 5.
Ver. 8. — Come with me,] Or, Thou
shalt come tvith me. Here Christ (having
cleansed his spouse by his death) calleth her
CHAPTER IV.
715
top of Shenir and Hermon ; from the dens of the lions, from tlie
mountains of the leopards. ' Thou hast ravished my heart, my
sister, my spouse-, thou hast ravished my heart with one of tliine
eyes, with one cham of thy neck. '" How fair are thy loves, my
to follow him, from the mountains of wild
beasts, from the false churches and societies
of wicked people ; that forsaking all corrup-
tion in herself and others, she may walk with
him in newness and holiness of life, behold-
ing and acknowledging God's mercy iu her
deliverance, Rom. vi. 6, 13, 22; 1 Pet. ii.
21—24; iv. 1—3; 2 Pet. i. 3, 4. Leba-
non,] In Gr. Libanus, a mountain in the
north part of tlie land of Canaan, possessed
of old by the Hivites, Judg. iii. 3; afterward
by the Israelites : on it grew many cedar
trees, chap. iii. 9; but in comparison with
other places it was a forest or wilderness, Is.
xxix. 17; and so the haunt of wild beasts,
2 Kings xiv. 9; which is respected here, as
the end of the verse manifesteth. Sometimes
in respect of the largeness of the mount, and
goodly trees thereon, it is used to signify
glorious things, as in chap. v. 15; iii. 9;
Deut. iii. 25. Mv spouse,] Or, my bride;
named in Heb. callah, (of the perfection of
her attire, ornaments, and beauty, Jer. ii.
32,) in Gr. nymphee, which name the Holy
Spirit giveth to the church, calling her ' the
nymph, (or bride,) the Lamb's wife;' who
is * prepared as a bride adorned for her hus-
band,' Rev. xxi. 9, 2. Christ before had
called her his 'love* or 'friend;' now when
she is ' all fair,' and without blemish, he
calleth her • spouse ; ' and in ver. 9. both
'sister' and 'spouse.* Look,] Or, thou
Shalt look, shalt see, mark and observe. Top
OF Amanah,] Or, head of Amanah, which
was a mountain in Syria, the valley and river
in it was also called Amanah and Abanah,
in 2 Kings V. 12; and so the Chald. here
expoundeth it, "the heads," that is, "the
princes of the people that dwell by the river
of Amanah, shall offer a gift unto thee."
Human writers testify that Amanus was "a
mountain forcibly possessed by many tyrants,"
&c;, Strabo, 1. 14. So the Holy Spirit here
calleth these places 'dens of lions,' and
' mountains of leopards.' Shenir and Her-
mon,] This Hermon was a goodly mountain
possessed of old by Og king of Bashan, taken
from him by the Israelites : and the Amor-
ites called it Shenir, the Sidonians Shirion,
as Moses telleth in Deut. iii. 9. Uens of
LIONS,] This openeth the former, and sliow-
eth the danger wherein Christ's spouse was,
dwelling as among lions and leopards, that is,
among savage, beastly, and idolatrous peo-
ple, (as David coniplainethj ' my soul is
among lions,' Ps. Ivii. 4,) from which estate
Christ calleth and delivereth his chosen :
who being delivered do see and observe tlie
perils wherein they were, and safe estate
whereiuto the Lord had brought them. So
the apostle writing to the converted Gentiles
saith, * Such were some of you ; but ye are
washed, but ye are sanctified, but ye are jus-
tified in the name of the Lord Jesus, and by
the Spirit of our God,' 1 Cor. vi. 9—11.
Ver. 9. — Hast ravished mine heart,]
Or, hast taken away, or hast pierced {hast
wounded) my heart : the original is but one
word, and used only in this place twice; and
meaneth the ravishing or drawing of the
heart with love and delight. The Chald. |
expoundeth it, " Thy love is fixed in the table ;
of mine heart." Christ speaketh here to his •
spouse, as a man overcome with love : as it ,
is said, 'With the joy of the bridegroom over |
the bride, thy God will rejoice over thee,' Is. |
Ixii. 5. Mv sister,] So he calleth her out
of his love, in respect of her adoption and
regeneration (being born of God) and of her
sanctifications; as it is written, 'Both he
that sanctifieth, and they that are sanctified,
are all of, one; for which cause he is not
ashamed to call them brethren,' Heb. ii. 11.
And, ♦ whosoever shall do the will of my
Father which is in heaven : the same is my
brother, and sister, and mother,' Mat. xii.
50. One of thine eyes,] Or, one look
from thine eyes; which eyes were in ver. 1,
likened to doves, simple, chaste, pure : and
mean here her faith, and the fruits thereof,
as prayer, &c., wherewith Christ is greatly
affected and delighted. Chain of tht neck,]
Heb. of thy necks; that is, which hangeth
on both sides of thy neck. The eye is a
natural part of the body; the chain is an
adjoint and ornament of the body, figuring
God's laws and ordinances, Prov. x. 9, as
also the graces of his Spirit in his people.
See the Notes on chap. i. 10.
Ver. 10. — How fair,] Or, how beauti-
ful: and consequently, hotv gracious, how
lovely and delightful are thy loves! By loves
are meant not only the affections, but the
actions also and fruits of love, which the
church manifesteth towards Christ, by her
' work of faith, and labour of love, and
patience of hope;' and by keeping ' his com-
mandments,' 1 Thess i. 3; 1 John v. 3;
and these are fair and goodly in the eyes of
Christ, causing him to covet her 'beauty,' Ps.
716
SONG OF SONGS.
sister, my spouse! how much better are thy loves than wine, and
the savour of thine ointments than all spices. " Thy lips drop
the honey-comb, O spouse-, lioney and milk are under thy tongue;
and the savour of thy garments is as the savour of Lebanon. *^ A
garden locked, my sister, my spouse-, a spring locked, a fountain
Xlv. 11, 12. How MUCH BETTER,] Or, how
good are thy loves, better than wine: the
meaning of this speech is opened in chap. i. 2 ;
there the church preferreth Christ's love
above wine; here, he doth the like of her
loves towards him, signifying how pleasant
and acceptable the fruit of his own graces are
in his church; so that the Lord her God
'delighteth' in her, and 'rejoiceth' over her.
Is. Ixii. 4, 5. Savour of thine ointments,]
That is, of the graces of the Spirit wherewith
thou art anointed : see the Aniiot. on chap.
ii. 3, where the church extoUeth the savour
of Christ's ointments, as here he doth hers.
Spices,] Sweet odours, or sweet-smelling
spices : for of such the holy anointing oil was
made, Ex. xxx. 23; and with such some-
times women were purified, Esth. ii. 12; and
the dead embalmed, 2 Chron. xvi. 14 ; they
were a present for a king, 2 Chron. ix. 1, 9.
Ver. 11.. — Drop the honey-comb,]
That is, utter sweet words: hereby the doc-
trines and prayers of the church are com-
mended as sweet and pleasant to the hearers,
like honey to the taste. By this similitude
the words of God are praised in Ps. cxix. 10,
103. As 'grace is poured' into the lips of
Christ, Ps. xlv. 2, so by communication of
his grace, the speech of his people is ' with
grace,' Col. iv. 6. Honey and milk under
thy tongue,] Honey and milk, both of them
mean the sweet, easy, comfortable, and nour-
ishing words of faith, love, holiness, &c.;
' the sincere milk of the word,' whereby the
babes in Christ may grow, 1 Pet. ii. 2. And
plenty of grace is promised in Emmanuel's
days, under the similitude of ' abundance of
milk,' so that everyone should 'eat butter
and honey,' Is. vii. 22. 'By tinder the ton giie,
seemeth to be meant the secret and inward
parts, as the heart and mind, (as David
exalted God under his tongue, Ps. Ixvi. 17;)
to show her sincerity and difference hereby
from the lewd woman, whose ' lips also drop
the honey-comb, but her end is bitter as
wormwood,' Prov. v. 3, 4. For some, 'by
good words and fair speeches, deceive tiie
hearts of the simple,' Rom. xvi. 18; the
words of her mouth are ' smoother than but-
ter, but war is in her heart,' Ps. Iv. 21 ; and
' adders' poison is under their lips, Ps. cxl. 3.
The savour,] Or, the smell, (the odour) of
thy garments : tliese are * the beautiful gar-
ments of Zion,' Is. Hi. 1; the ' fine linen.
clean and bright, the righteousness of the
saints,' Rev. xix. 8; who have 'put on the
Lord Jesus Christ,' Rom. xiii. 14; Gal. iii,
27; and in their faith, doctrine, conversation,
and administration, are holy, just, and
righteous, and clothed with salvation, Ps.
cxxxii. 9, 16; so that the savour, the fame
and good report hereof, is sweet, like the
smell of Lebanon, where pleasant and odori-
ferous trees, herbs and spices, grew in abun-
dance. God ' maketh manifest the savour of
his knowledge by them in every place ; ' for
they are ' unto God a sweet savour in Christ,'
2 Cor. ii. 14, 15. Thus God promised unto
Israel, that 'smell ' should be 'as Lebanon,*
through the dew of his grace, Hos. xiv. 5 —
7; as when he first received the blessing,
the smell of his garments was such, that his
father compared the smell of his son to ' the
smell of a field ' which the Lord had blessed,
Gen. xxvii. 27.
Ver. 12. — A garden,] Understand from
the verses before and after. Thou art a gar-
den; which is (by signification) a place closed
and fenced, and is sown and planted with
herbs and trees for use and pleasure. So in
Is. v., the church of Israel is likened to a
fenced vineyard. Locked,] Or, barred:
that is, close shut; as the Gr. translatelh it
shut: which is for safety and defence, that
no evil should come thereon, no enemies
should enter. For walls, doors, locks, bars,
&c. are means to preserve, secure, and save;
so in figure, when the walls of Jerusalem
were repaired, they were fortified with 'doors,
locks, and bars,' Neh. iii. 3, 13. But when
such fences are wanting, or broken down, all
things lie open to the spoil. Is. v. 5 ; Ps.
Ixxx. 12. Hereby is signified on God's part,
the protection of his church, for he is unto
' Jerusalem a wall of fire round about,' Zech.
ii. 5; and streiigthenelh 'the bars of her
gates,' Ps. cxlvii. 13; he keepeth his vine-
yard, and watereth it every moment, ' lest
any hurt it,' he keepeth it 'night and day,'
Is. xxvii. 3. Again, on the church's part it
signifieth her care to keep herself and all her
plants and fruits holy, chaste, and pure unto
her beloved only ; opening the gates, ' that
the righteous nation which keepeth the truths
may enter in,' Is. xxvi. 2; but keeping
watch lest the enemies should invade, lest
the unclean or any thing that defileth should
enter thcreintOi_2 Chron. xxiii. 19; Rev,
CHAPTER IV.
717
sealed. " Thy plants are an orchard of pomegranates; with fruit
of precious things : cypress with spikenard. " Spikenard, and saf-
fron, calamus and cinnamon; with all trees of frankincense : myrrli
and aloes, with all tlie chief spices.
'' Fountain of gardens, well of living waters : and streammg
xxi. 27. As, on the cootrary, secure and
careless people are said to dwell without
walls, bars, or gates, Ezek. xxxviii. 11 ; Jer.
xlix. 31. A SPRING,] To wit, a water-
spring, in Heb. gal, so named of the rolling
and waving of the waters that flow therefrom.
This is to signify that the garden of Christ's
church is watered with his graces, and so
made fruitful and joyful, Ezek. xxxi. 4, 5;
John vii. 3S, 39; Is. xliv. 3, 4 ; as it is pro-
mised, the Lord 'will satisfy thy soul in
droughts, and make fat thy bones, and thou
shalt be like a watered garden, and like a
spring of water, whose waters fail not,' Is.
Iviii. II. Locked,] Or, barred, that is,
kept close from enemies, that the waters of
grace may be thine only. This signifielh
(as before) God's special favour and protection
for his church, and her care to keep herself
and hers pure to the Lord. Wherefore Solo-
mon to teach spiritual chastity, uscth this
parable, ' Drink water out of thine own cis-
tern, and running waters out of thine own
well. Let thy fountains be dispersed abroad,
and rivers of waters in the streets. Let them
be only thiue own, and not strangers with
thee. Let thy fountain be blessed, and
rejoice with the wife of thy youth,' &c., Prov.
V. 15 — 18. Sealed,] Hereby is figured
the confirmation of grace to Christ's people,
as sealing meaneth in Jer. xxxii. 20; John
iii. 33; 2 Cor. i. 22; Eph. i. 13; and the
reserving of this grace to them only, as that
which is sealed is rot communicated with
others, nor known unto them. Is. xxix. 11;
Dan. xiii. 4, 9; and so it is said, ' Bind up
the testimony, seal the law, among my dis-
ciples,' Is. viii. 16.
Ver. 13. — Thy plants,] Or, thy shoots :
the Heb. and Gr. woids have both of them
the name of " sending forth," that is, of
shooting or growing, and so of bringing forth
leaves, flowers, and fruits. Hereby the
members of the church are meant, planted
and made fruitful by Christ : and here the
garden of the church, is like the garden of
Eden : out of which ground, the Lord God
made to grow every thing pleasant to sight,
and good for food. Gen. ii. 8, 9. And this
is the second blessing of the church, that it
is replenished with wholesome, sweet, and
precious plants. An orchard,] Or, a para-
dise, so called of the Heb. pardes, and Gr.
paradoisos : a place set with trees, as ap-
peareth by Eccl. ii. 5. and is therefore some-
times used for a park, or forest, Neh. ii. 8.
Pomegranates,] Or, Pomegranate-trees,
granat-apples, so named because they are
full of granes or kernals : hereupon the Chald.
paraphraseth, " The young men are filled
with thy precepts," (or as Jarchi explaineth .
it," full of good works") " like pomegranates." j
Precious things,] Or, dainties, pleasant
things : with store of these, the land of Jo-
seph was blessed, Deut. xxxiii. 13 — 16. The
Holy Spirit seemeth to have respect unto this
name in Rev. xviii. 14. fruits (or apples, in
Gr. opord) that thy soul lustedafter. C ypress,]
Cypress clusters, (for the word is of the plural
number) or caviphire fruits : see the Notes
on chap. i. 14. Spikenard,] This is also in
the form plural spikenards, or jiards ; which
is framed of the Heb. name nerd, whence
the Gr. nardos, and Latin nardus is also
borrowed. And it is here used plurally
(whereas in the next verse it is singular)
either to imply all sorts of nard, (for there be
divers kinds) or, the ears and leaves of nard,
both which are in use for sweet smell. The
herb which we call lavender, is wimeA pseudo-
nard, as being a base kind of nard, but
nothing so sweet or precious as the true : see
the Notes on chap. i. 12
Ver. 14 — Saffron,] In Heb. carcom :
we call it safl'ron, of the Arabic tsaphran
(or zafran) so named of the yellow colour : it
is not mentioned in scripture, but in this one
place. Cal.\mus,] Or, siveet cane, or sweet
reed : this with the cinnavion following, were
used in the composition ot the holy anointing
oil, Ex. XXX. 23. see the Annot. there.
Frankincense,] This uas used iu the holy
incense; as the myrrh (following) was in the
anointing oil ; see Ex.. xxx. 34, 23.
Aloes,] Or, Lign. aloes: it was used also to
perfume with, for the sweet smell thereof :
see Num. xxiv. 6 ; Ps. xlv. 9; Prov. vii. 17.
Chief spices,] Or, heads of spices : see Ex.
xxx. 23. By these fruits are signified the
manifold graces in Christians, which are
precious and sweet before God and all good
people : such are the fruits of the Spirit,
mentioned in Gal. v. 22, 23. Contrary to
these, are the roots of bitterness, that bear
gall and wormwood ; which are diligently to
be looked unto, lest they spring up, and so
trouble and defile the garden of the church;
Heb. xii. 15; Deut. xxix. 18.
718
SONG OF SONGS.
from Lebanon. ^* Stir up, thou nortli wind, and come thou south,
blow upon my garden, that the spices thereof may flow out: let my
beloved come into his garden, and eat the fruit of his precious
things.
Ver. 15. — Fountain of the gardens,]
This seemeth to be the speech of the spouse
unto Christ, 'O thou the Fountain,' &c. where-
by she acknowledgeth a third blessing to make
herfruilful, abundance of water, and that all the
former graces which he so praised her for, do
proceed from him who is the fountain that
watereth all the gardens (His churches) as
in Jer. ii. 13. God calleth himself 'the foun-
tain of living waters.' From the fountain,
rivers do run, (as in Ps. civ. 10.) which
water the gardens and plants in them, so
making them green and fruitful, as in Ezek.
xxxi. 4, 5. 'The waters made him great;
the deep set him up on high, with her rivers
running about his plants,' &c. But when the
desolation of the church is threatened, it is
likened to a garden that hath no water. Is.
i. 80. Here Christ by his doctrine and spirit-
ual graces, refresheth his churches, and all
their plaints, satisfieth their soul in drought,
and maketh fat their bones ; that their soul is
' like a watered garden, and they shall not
sorrow any more at all,' Jer. xxxi. 12 ; Isa.
Iviii. 11. Living WATERS,] That is, spring-
ing and running waters, which dry not up
with heat, nor putrify: but are always whole-
some, and give life. So Christ giveth living
water, of which whosoever drinketh, it shall
be ' in him a well of water, springing up into
everlasting life,' John iv. 10 — 14. and saith,
' Htj tliat believeth on me, &c. out of his belly
shall flow rivers of living water,' speaking 'of
the Spirit, which they that believe on him
should receive,' John vii. 3S, 39. Stream-
I ING,] Running, flowing ' or, streams from
Lebanon. It hath reference to the stream of
< Jordan, which river began at the foot of
1 mount Lebanon, and ran along through the
i holy land, watering the same. This simili-
I tude is amplified in Ezek. xlvii. 6 — 10. where
I waters issuing out of the sanctuary (which
: was built of the cedars of Lebanon) ran along
Galilee, and to the plain, and into the sea,
&c. and every living thing that moveth
whithei-soever the rivers come, shall live, &c.
and ' evtry thing shall live, whither the river
cometh,' so in Rev. xxii. 1 , ' out of the throne
of God, and of the Lamb ' (Christ) ' a pure
river of water of life ' proceedeth.
Ver. 16. — Stir up,] Or, raise up (thy-
self) thou jiorth ivind, A fourth blessing upon
the garden of Christ's church, that it is blown
up by the winds, to refresh it, to cleanse the
air of it, and to make it more fruitful. And
though the north and south winds be of con-
trary qualities, as cold and hot, moist and dry,
yet are they both fitting for her estate, which
sometimes needeth sharp reproof and some-
times calm and gentle consolation. But he
mentioneth not the east wind ; because that is
often used in sign of wrath, to blast, burn, and
destroy the fruits; as Ezek.xvii. 10 ; xix. 12.
Hos. xiii. 15 ; Gen. xli. 6. Blow upon
MV GARDEN,] The garden being Christ's (as
the words following manifest) the Lord, who
' bringeth forth the wind out of his treasures; '
Ps. xiii. 5. 7, speaketh unto it to blow: sig-
nifying hereby the ministration of his word
and Spirit bestowed on his people for their fur-
ther good, that they have not only the waters
of holy Scripture, but the lively graces also of
God's Spirit to quicken them. So in Ezek.
xxxvii. 9. the prophet was enjoined to 'pro-
phesy unto the wind ' and say thereunto,
' Come from the four wind?, O wind, and
blow upon these slain, that they may live.'
And the efficacy of the Spirit of God is re-
sembled by the wind, in John iii. 8. and doc-
trines are winds, in Eph. iv. 14, and the re-
straint of God's graces by wholesome doctrine,
is signified by four angels holding the fc\n-
winds of the earth, ' that the wind should not
blow on the earth, nor on the sea, nor on any
tree,' Rev. vii. 1. Spices thereof may
FLOW,] That is, the fruits may ripen, and be
abundant: for by the giacious gifts of the
Spirit, breathing upon the church, corruption
is purged away, the souls are refreshed,
quickened, comforted, and all graces do
increase, 1 Cor. ii. Come into his garden
AND EAT,] The faithful acknowledging both
themselves and theirs to be Christ's, do desire
that he would come and accept the fruits and
graces of his own Spirit ; with which, and
for which he is to be honoured. So the oHer-
ings unto God, are called his ' bread;' Num.
xxviii. 2. the good works of Christians are
called ' friiits,' John xv. ; his acceptation of
those fruits, and communication of further
grace, is signified by mutual supping together.
Rev. iii. 20, and thus the Lord rejoiceth ' in
his works,' Ps. civ. 31. Fruit of his pre-
cious THINGS,] That is, the fruit of his pre-
cious graces ; or, his precious fruits : so that
now the church is not like Israel of old, ' an
empty vine,' which brought forth ' fruit unto
himself,' Hos. x. 1. or l)are 'wild grapes,'
even ' grapes of gall, and bitter clusters,' Isa.
v. 2; Deut.xxxii. 32. but is 'filled with the
CHAPTER V
719
fruits of righteousness,' Phil. 1. 11, and walketh
•worthy of the Lord unto all pleasing, heiiig
fruitful in eveiy good work,' Col. i. 10, and
hath her ' fruit unto holiness, and tlie end
everlasiing life,' Rom. vi. 22. The Chald.
paraphrast applieth this to the service of God
under the law, saying: "Let the beloved
God come into the house of the sanctuary,
and accept with favour the oblations of his
people."
CHAPTER V.
' I AM come to my garden, my sister, my spouse : I have
gathered my myrrh with my spice, I have eaten my honei/-comh
with my honey, I have drunk my wine with my milk: eat, O
friends, drink, and drink abundantly, O beloved.
* I sleep, and my heart waketh : it is the voice of my beloved
Ver. 1. — I AM COME,] Or, / have come:
but the time passed is often used for the
present. Here Christ answereth to the
prayer of the spouse, being ready to ' fulfil
the desire of them that fear him,' Ps. cxiv.
19. God is said to 'come' unto men when
he manifesteth his presence by his works,
either of mercy or judgment, Ex. iii. 7, 8j
Gen. ii. 5, 7. Here he cometh to the gar-
den of his church with grace, acceptation,
comfort, and blessing, to keep a spiritual
banquet there: as he promised, 'In every
place where I shall make the memorial of
my name, I will come unto thee, and I will
bless thee,' Ex. xx. 24. My sister, spouse,]
See the Notes on ver. 8, 9; chap. i. 4. Myrrh
WITH MY SPICE,] That is, with my other
spices or aromatic fruits : for myrrh was one
of the chief spices used in composition of
sweet ointments, Ex. xxx. 23; with such
ointments they anointed them and their
friends at feasts; see the Anuot. on chap. i.
3. I HAVE EATBN,] Or, / do eat, for the
words following show this to be spoken as at
5 a banquet. My honey-comb,] As the word
{and doctrine of Christ is likened to 'honey'
and the 'honey-comb,' to 'wine and milk,'
yPs. xix. 11; cxix. 103; Is, Iv. 1; 1 Pet.ii.
2, because it is sweet, comfortable, and whole-
some, to nourish the soul as these things do
the body: so here the manifold fruits and
graces which that word, by the Spirit, bring-
eth forth in Christians, are likened also to
such things ; whereof Christ is said to eat,
that is, graciously to accept and delight in
them. On the contrary, the evil fruits of
sinners are likened to ' grapes of gall,' and
their wine to the ' poison of dragons,' Deut.
xxxii. 32, 33. Eat, O friends,] Or, O
neighbours. Christ speaketh as at a feast,
cheering up his friends, as partakers with
him of his graces, and comforts aforesaid.
They that do his commandments are his ■
' friends,' John xv. 14, (as Abraham is called |
the friend of God, Is. xli. S; Jam, ii. 23;) (
and these desire and delight to be partakers
of the fruits of the saints, and rejoice in their
obedience, Phil. i. 9—11; xli. 17,18; 2
John 4; o John 3, 4. The angels also are
made joyful at the conversion, sanctity, and
salvation of sinners by Christ, Luke xv. 7,
10; ii. 13, 14. The Chald. expoundeth
this of God's acceptation of his church's ser. j
vice under the law : thus, " The holy and j
blessed (God) said to his people the house of
Israel, I am come to the house of my sanc-
tuary, which thou huildest for me, my sister,
0 congregation of Israel, which art likened
to an honest spouse, and have caused my
divine presence to dwell in the midst of thee:
1 accept thy incense of spices, which thou
madest for my name : I have sent fire from
heaven, and it hath eaten the burnt-ofl'erings,
and sacrifice of peace-oflerings : accepted
with favour before me is the drink-oifering of
red wine and of white wine which the priests
have poured out upon mine altar. Now
come ye priests that love my precepts, eat
that which is left of the oblations, and delight
yourselves in the good that is prepared for
you.'' Drink abundantly, O beloved,]
Or, be drunken, (that is, be plenteously
filled) with loves. By beloved, he meaneth
his friends aforesaid ; or, by loves (for so the
word may be interpreted) he meaneth the
fruits of love which his spouse had brought
forth unto him, which loves, he said, were
much 'better than wine,' chap. iv. 10. In
Is. xxv. 6, it is prophesied how the Lord of
hosts would make (in the mountain of his
church) unto all people, a feast of fat things,
a feast of wine on the lees, &c.
Ver. 2 — I sleep,] Or, / sleeping, and
my heart tuaking. The spouse of Christ
\ \
720
SONG OF SONGS.
that knocketh: open to me, my sister, my love, my dove, my per-
fect one : for my head is filled with dew, my locks with the drops
of the night.
liere telleth of a new and greater trouble that
befell her through her own negligence, and
how she got out thereof. In chap, iii., she
had a much like temptation, but not so heavy
as this: for there she slept not, but upon her
bed in the night sought her beloved ; here
she slei'peth, her beloved seeketh her, knock-
eth, provoketh, but she maketh excuses for a
while. There the watchmen, though they
tell lier no tidings of her beloved, yet they
do her no farther harm: here they smite,
wound, and unveil her. There she soon
findeth him after she was past the watchmen:
here she findeth him not so soon, but lan-
guisheth with love, and complaineth to her
friends, who (upon report of his praises) do
help to seek him with her. Sleep is the
rest or ceasing of the creature from use of
the outward senses and from action; it is
caused by vapour in the head, that arise from
meat, drink, &c., which stop the passages of
the spirits, and bind the senses. This sleep,
as it is a refreshing, is sometimes used in a
good sense, for the repose and rest that the
faithful have in God, Ps. iii. 5; iv. 8 ; Prov.
iii. 24. But oftener it is applied to the
neglect of holy duties, and a sinful kind of
life. Is. Ivi. 10; Rom. xiii. II; 1 Thess. v.
6, 7; and this sleep is caused sometimes
through sorrow, Luke xxii. 45 ; sometimes
through weariness, Is. v. 27; sometimes
through 'slothfulness,' and then it causeth
spiritual beggary, Prov. xix. 15; xx. 13.
The spouse here, having eaten and drank
largely of the blessings of Christ, beginneth
to remit lier zeal, and neglect the works of
faith and love, wanting the presence of her
beloved, and being pressed with the remnants
of the flesh, so she gave place to carnal ease
and security. Occasioned further hereunto
by the time, the night; and by the weather,
which was rainy: that is, by ignorance and
error prevailing, and by the opposition and
persecution of enemies. And my heart
WAKETH,] Or, but my heart watcheth, or is
aivake. The heart meaneth the inner man,
the spirit, or man as he is regenerate, opposed
to the flesh or outward man, Rom. ii. 28, 29;
and the 'flesh and spirit' (even in God's
children) do lust one against another, that we
cannot do the things that we would, Gal. v.
17 ; and when ' the spirit is willing (to watch,
pray, &c.) the flesh is weak,' Mat. xxvi. 41.
Whereas therefore her heart waked while she
slept, it signified that she gave not herself
wholly to this negligence ; but as the wise
virgins had their lamps burning while all
slumbered and slept, when the lamps of the
foolish were gone out. Mat. xxv. 4, 5, 8, so
she now had given herself to fleshly ease, but
had her heart and spirit otherwise disposed.
For when the whole man addicted itself to
any thing, the heart also is adjoined ; as
Solomon saith, ' I compassed about, I and my
heart, to search and to seik out wisdom,'
Eccl. vii. 25. That knocketh,] Or, that
beateth, to wit, at the door. She telleth the
love and care of her beloved, who would not
let her rest in the bed of worldly ease, but
exciteth her to holy duties by receiving him
and the spirit of his grace. Christ's voice is
uttered by preaching his go-pel, calling to
repentance, faith, and obedience, Heb. iii.
7, 8, 15; iv. 2. His knocking signifieth a
more earnest provocation and desire to be
let in. Mat. vii. 7; Luke xiii. 25; and it
may imply his chastisements also whereby
he would call her to repentance ; as he saith
to the church in Laodicea, (when it was
fallen to be neither cold nor hot,) 'As many
as I love I rebuke and chasten, be zealous,
therefore, and repent. Behold, I stand at
the door and knock,' Rev. iii. 19, 20. Open
TO ME,] God • openeth doors' to us when he
bestoweth his blessings on us, Ps. Ixxviii. 23,
24; Is. xlv. 1 — 3; and spiritually, when
giveth grace to utter his word, and to believe
the same, Col. iv. 3; Acts xiv. 27. So we
open the door unto him when we give him
entrance into our hearts, he calling upon us
by his word and works; when we repent,
believe, and accept Christ with his graces, j
&c., Rev. iii. 20. My sister, mv love, I
&c.] These titles given unto the church, even !
in her infirmity, show what aflection he bare I
unto her, and how he esteemed her, iiotwith- j
standing her sins; which he imputeth not, '
but luoketh upon her graces wliich he had i
endued her with, as if she were perfect and j
undefiled. Filled with dew,] Or, full of
deiv. This head of Christ (which in ver. 11,
is likened to ' most fine gold,') here ' filled
with dew,' seemeth to mean his manifold
troubles which he suffered for her sake, not
only in his own person while he was on earth,
but in his servants and ministers, who are j
often ' troubled on every side, perplexed, i
persecuted, cast down, always bearing about
in the body the dying of the Lord Jesus, &c.,
2 Cor. iv. 8 — 10. Thus Christ cometh in j
the dark night of affliction to awake her, and
to communicate himself and his graces with j
her. For a man to be ' wet with the dew^^j
of heaven ' is a sign of misery, Dan. iv. 25;^/f •
he }
23, I
he I
CHAPTER V
r21
^ I have put off my coat, how shall I put it on ? I luive washed
my feet, how shall I defile them ?
* My beloved put in his hand by the hole (of the door;^ and my
so is 'rain' where there is no covert, Is. iv.
6; and 'drops' (or droppings) lii<e\vise sig-
nify troubles, Amos vi. 11. But 'dew and
rain' upon the land maketh it fruitful: so is
Christ by his doctrine to his church, Ps. Ixxii.
6; Hos. xiv. 5; Deut. xxxii. 2. And in
this sense some take it here, as if Chiist
■ came unto her full of the dew of blessings to
enrich her. The Chald. paraphrast applieth
this verse to the Jews' captivity, and God's
calling them to repentance: thus, "After all
these words, the people of the house of Israel
sinned, and he delivered them into the hand
of Nebuchadnezzar king of Babylon, who led
them into captivity: and in the captivity
they were like to a man asleep, that cannot
wake out of his sleep. And the voice of the
Holy Spirit admonished them by the hand of
the prophets, and stirred them up from the
sleep of their heart. The Lord of all the
world spake, and thus he said. Turn by
repentance, open thy mouth and make request,
and laud me, my sister, my love, the congre-
gation of Israel, which art like a dove in per-
fection of thy works: for the hair of my head
is filled with thy tears, as a man whose hair
of his head is wet with the dew of heaven ;
and my hairy locks are filled with the drops
of thine eyes, as a mail whose hairy locks
are full with the diops of lain that descend
in the night."
Ver. 3. — How shall I pot it on?]
That is, / cannot put it on without trouble
■ and reluctation of my flesh. The like phrase
'' God used in Hos. xi. 8. ' How shall I give
j thee up, Ephraim,' &c. ' how shall 1 make
;' thee as Admah? ' &c. that is, I cannot utterly
/ destroy thee, as I did those cities, such is my
compassion towards thee. The spouse here
telleth her answer to Christ, how she made
excuses and delays, and that she could not
presently admit him : as the friend answereth
(in Luke xi. 7.) ' Trouble me not, the door
is now shut, and my children are with me in
bed : I cannot rise and give thee.' The
keeping on of clothes is a sign of care and
watchfulness, Neh. iv. 23. so she now (in the
absenceof her Lord) should have had her 'loins
girded about,' her 'light burning,' herself
waiting for his return ; that when he came
and knocked, she might ' open to him im-
mediately," Luke xii. 35, 36. But she had
not only ungirded, but put ofl" her coat, and
washed her feet, so composing herself to a set-
tled rest in her bed ; and instead of watching,
sleepeth ; instead of opening the door, driveth
him away through her neglect and skitli.
Vol. 11. 4
Washed my feet,] Another sign that she had
betaken herself to rest: for in those hot
countries(where usually they went bare-footed)
they washed their feet from soil and sweat
after travel : which she now having done,
could not (as she pretended) without soiling
them again, open to her beloved. Such
worthless excuses doth our flesh allege ; the
time is unseasonable, the night is cold and
damp, the weather wet, we cannot rise to
entertain Christ, without trouble and detri-
ment. So the people that dwelt in their
'ceiled houses,' said, 'the time is' not come
'that the Lord's house should be built,' Hag. i,
4, 2. ' The slothful saith, A lion is in the way,
a lion is in the streets,' Prov. xxvi. 3. and
' The sluggard will not plow, by reason of the
cold,' Prov. XX. 4. The Chald. here para-
phraseth thus, " The congregation of Israel
answered before the prophets, Lo now I have
put ofl from me the yoke of his precepts, and
liave served the erroneous idols of the peoples:
and how can I have the face to turn again
unto him ? The Lord of the world answered
them by the hand of the prophets; and I also,
lo now ] have taken away my divine-presence
from midst of thee ; and how shall I return ?
And thou hast done evil works, and I have
sanctified my feet from thy uncleanness ; and
how shall I defile them in the midst of thee,
by thy evil works ? "
Ver. 4. — Putin,] Heb. sent his hand, or,
put it forth. By the holes,] Or, from the
hole, to wit, of the door, where he knocked,
which some understand to be a withdrawing
of the hand as purposing to leave ofT his call-
ing of her: but the Gr. translateth "by the
hole ;" and the putting forth the hand usually
meaneth the enterprising of a work, rather
than the leaving of it ofl', as in Gen. iii. 22 ;
xxii. 10—12 ; xlviii. 14; Ex. iii. 20; I
Chron. xiii. 9. and the effects following, that
her 'bowels' were 'moved,' that she 'rose
up,' &c. seem to confirm this. And an hole
is a mean either to look in, or to put in the
hand, or to make a wider entrance, Ezek. viii.
7, 8, 9. The spouse of Chi ist here signifieth,
that though the door was shut against him,
that her beloved could not enter; and though
his voice (by the outward ministry of his word,
could not cause her to arise ; yet he put forth
his hand (by the inward working of his Spirit)
and wrought more eflectually in her. For,
as 'the finger of God' (in Luke xi. 20,)
meaneth ' the Sjiirit of God,' Mat. xii. 28, so
doth his 'hand.' Wherefore the disciples
outwardly ' preaching the word ; ' it is said.
722
SONG OF SONGS.
bowels made a troubled noise for him. ' I rose up, to open to mj
beloved: and my hands dropped myrrh, and my fingers passing-
myrrh, upon the handles of the lock. ^ I opened to my beloved,
and my beloved had withdrawn himself, was passed away ; my soul
went forth because of his speech. I sought liim, and I found him
* the hand of the Lord was with them, and a
great number believed, and turned to the
Lord,' Acts xi. 19 — 21. My bowels wade
A TRODBLED NOISE,] Or, my hoicels sounded,
rumbled. Hereby she signifieth her dis-
quietness, hearty sorrow, and repentance, for
her beloved, who had suffered so many things
for her sake, and whom she had so neglected
and put from her, when he desired to come in.
So the prophet (to show his sorrow for Moab's
calamity) saith, ' My bowels shall sound ' (or
make a noise) Mike an harp for Moab,' Isa.
xvi. 11, and for the Jews another saith, 'My
bowels, my bowels, I am pained at my very
heart ; my heart maketh a noise ' (or a troubled
sound) 'I cannot hold my peace,' Jer. iv. 19.
Yea God himself, in commiseration of Eph-
raim's misery, saith, 'My bowels sound' (or
make a troubled noise) ' for him, I will surrly
have mercy on him, saith the Lord,' Jer. xxxi.
20. So here the spouse, by the sounding of her
bowels, showeth the grief of her heart, which
is one (and the chiefest) of the bowels, as is
after noted on ver. 14.
Ver. 5. — I ROSE UP,] Or, I my self rose up.
Unto her inward grief, she addeth outward acts
of amendment, (fruits meet for repentance)
rising,opening,seeking, calling for her beloved,
now departed from her door, 'through her former
negligence. Dropped myrrh,] That is, oil
of myrrh. Passing myrrh,] That is, pure
myrrh, which isof bitter taste, and sweet-smell-
ing savour : or current myrrh, such as passeth
from one to another, vendible to merchants,
because it is good : a.s passing money \scurrent
♦wowe^ with merchants. Gen. xxiii. 16. 'Pass-
ing myrrh 'dropping from Christ's lips, (chap.
V. 13.) signifieth thesweet odourof his doctrine;
so the like here dropping from the hands and
fingers of his spouse, seemeth to denote the sweet
odour of herworks; that her godly sorrow, with
faith and love unfeigned, might be acceptable
to her beloved, and of sweet smell in his
nostrils. In those countries, women (before
they were brought to kings) were purified with
•oil of myrrh,' and 'sweet odors,' Esth. ii.
12. and the ' garments ' of Christ's spouse do
smell of ' myrrh,' &c. Ps. xlv. 9. Here her
hands, that is, her actions, are anointed with
oil of myrrh, that is, the grace of God's Spirit,
as the holy oil in the sanctuary (figuring grace)
was made of ' pure myrrh,' and other chief
spices, Ex. XXX. 23, &c. Otherwise we may
understand it of the grace of Christ, which he
left behind him as a sweet odour to allure her,
when he put in his hand at the hole of the
door; which he perceived now when she was
risen from her bed of carnal pecurifj'.
Handles of the lock,] These handles (nr
hands) of the lock, were those that kept out
Christ from entering ; which now she anoint-
eth with oil of myrrh, that her heart being
anointed and supplied with grace, all bars and
lets being removed, he might freely enter to
reap the fruit of his own grace in her.
Ver. 6. — I opened,] Or, I myself opened:
this noteth a further degree of grace in her,
who after she had risen, openeth the dours,
(putting away all excuses, delays, hinderances,
admitting the word and work of Christ into
her heart,) that the King of glory might come
in. Withdrawn himself,] Or, turned-
atvay. Was passed away,] This doubling
of the complaint for his departure, showeth
her passion and grief, in that she enjoyed not
his presence and favour, as in time past.
But the narration telleth how even ' the
righteous are ' (for their sins) ' recompensed
in the earth,' and scarcely saved ; ' Prov. xi.
31 ; 1 Pet. iv. 18, if we refuse the grace of
God proffered, he will hide his face from us,
Mic. iii. 4 ; Hos. v. 5. My soul went
FORTH,] Or, tvas gone, departed; that is,
failed, fainted. I was even a dead woman,
through fear and grief : for death is the de-
parting of the soul from the body, Gen. xxxv.
18, and as the heart is said to go forth when
men are astonished with fear, or the like
passions, Gen. xlii. 28, so here the soul is
said to ' go forth ' for like cause. Because
OF his speech,] For his words, which he
had used, when so lovingly he intreateth me,
in ver. 2. The word spoken does not always
presently take efTect in the hearers, but after,
when they fall into temptation, the Spirit of
God often bringelh things to their remem-
brance, that they do better understand and
make use of that they heard, John xiv. 26 ;
Mat. xxvi. 75. He answered me not,J
This is one of the greatest temptations, that
God seemeth not to hear the prayers of his
people, though they call day and night, Ps.
xxii. 3. ' He shutteth out their prayer,' Lam.
iii. 8. But here the spouse hath measure
for measure; because lie called and she
would not obey, she also calleth and hath
no answer. Howbeit ' his ear is not heavy,
that it cannot hear: ' but (as it is written) ' Y uur
CHAPTER V. 723
not; I called him, and he answered me not. ' Tlie watchman that
went about tlie city, found me, they smote me, they wounded me :
the watchman of the walls took my veil from on me. ^ I adjure
you, O daughters of Jerusalem: if ye find my beloved, wliat shall
ye tell him V that I am sick of love.
^ W]lat^■s thy beloved more than another beloved, O thou fairest
iniquities have separated between you and
your God ; and your sins have hid his face
from you, that he will not hear ;' Isa. lix. 1,
2. The Hebs. (in their Chald. paraphrase)
apply the affliction here prophesied of, to the
sins and captivity of Israel, mentioned in
1 Chron. v. 25, 2t) ; 2 Kings xvii. 6 ; at what
lime though the priests (as they say) offered
I oblations and burnt incense, yet were they not
' accepted.
Ver. 7. — The watchmen,] Or, keepers
that keep watch and ward in the city by night:
meaning the officers of the church ; see before
on chap. iii. 3. Found me,] By this it ap-
peareth, that she went not only to the door of
lier house to seek Christ, but did ' go about the
the city, in the streets, &c. as before in chap,
ii. 3. They smote me,] Smiting is not only
with the hand, or other like Instrument, but
with the ' tongue,' as in Jer. xviii. 18. 'Come
and let us smite him with the tongue : ' and
generally to ' smite,' is to afflict by what
means soever, Isa. liii. 4; Ps. Ixix. 27. Here
llie watchmen are more injurious than before
in chap. iii. neither inquireth she of these for
htr beloved ; but being by them found out of
the common course, is smitten and wounded
as an evil doer, judged as a dishonest woman,
whose feet would not abide in her house, no
not by night, is rebuked, censured, &c.
WoDNDED me,] Drew blood of me, for it is a
further degree of hurl than smiting, I Kings
XX. 37 ; Ex. xxi. 25. So the husbandmen
wounded the lord's servants, Luke xx. 17.
Watchmen of the walls,] Watchmen in
the city are to see that order and peace be
kept of those that are within ; watchmen on
the walls, are to look to enemies without, that
they break not in, and to warn tlie city if foes
approach: so these were other than the former,
from whom she escaping with stripes and
wounds passeth from the streets to the walls
to seek Christ, but is there as evil entreated.
These are in name the ministers of Christ,
supplying the place of such as are mentioned
in Is. Ixii. 6. but of another kind, not making
mention of the Lord but persecuting those
that seek him. Took my veil,] Or, wy
scarf; it hath the name in the original, of
sjireadhig, as being spread over her head to
cover her : such veils were worn of women,
partly for ornament, as appeared by Isa. iii.
23. partly for modesty, and in sign of subjec-
tion to men, especially their husbands, 1 Cor.
xi. 6 — 10. and an liusband to the wife ' a
covering of the eyes,' Gen. xx. 16. The
taking away therefore of her veil, seemeth to
be a note of infamy ; disloyalty or dishonesty
imputed unto her: as of idolatry, heresy,
schism, and the like; so she was spoiled of
her good name and reputation ; and counted
among the light and lewd women. For
it appeareth by Ezek. xxiii. 25, 26, that they
used to entreat dishonest women so; disfigur-
ing their faces, stripping them out of tlieir
clothes, and taking away their fair jewels.
Ver. 8. — I adjure vou,] I charge youby
oath ; here the spouse (having with much ado
escaped from the watchmen) meeteth with
her friends the ' daughters of Jerusalem; 'of
whom, see the Notes on chap. ii. 7; i. 5.
where also she adjured them upon other
weightycause. What shall ye tell him ?]
This is an earnest and passionate kind of
speech, showing her great afl'ectiou ; and
stirring up their care and diligence; that if
they who had not for the present the know-
ledge of Christ by his graces clearly manifested
unto them, (as appeareth by their answer in
ver. 9; chap. vi. 1.) should find him by being
made partakers of his mercy through the reve-
lation of his gospel, (as in Rom. x. 20.) tiien
they should tell (or show) unto him in their
prayers, the state of this his afflicted spouse.
Sick of love,] In Gr. wounded with love:
languishing with desire of his mercy, of the
forgiveness of my sins, of reconciliation, &c.
See the Notes on chap. ii. 5.
Ver. 9. — More than another be-
loved,] When God and Christ is preached,
the wicked take occasion to mention and
magnify other false gods, and erroneous ser-
vices, Isa. xxxvi. 18, 20; Acts xix. 26, 28,
but they that belong to the heavenly Jerusa-
lem desire to be informed further in the
truth, and to know the difference betweeu
true and false Christs, worship, ordinances,
&c. as these here, and so in Acts xvii. 18,
19, 34, &c. ; xxviii. 22—24. Fairest
AMONG women,] See chap. i. 8. Here the
spouse of Christ, though in her sorrows and
miseries, though persecuted and abused by
wicked watchmen, though in the dark night
of tribulation, is notwithstanding discerned
724
SONG OF SONGS.
among women ? What is thy beloved more tlian another beloved,
that thou dost so adjure us?
'" My beloved is white and ruddy ; having the banner above ten-
thousand. " His head, tlie fine gold, the solid gold: liis locks
and professed to be fair and glorious; by such
as belong unto Christ, Heb. xi. 24—26 ; 1
Thes. i. 5, 6.
Ver. 10. — White and ruddy,] She
duscribeth Christ unto them in his beauty, to
stir up both her own and their afVections, and
to draw them after him. For as the out-
ward show of idolaters, allureth the unwise to
aHect and follow them, Ezek. xxiii. 5, 6, 12,
14 — 16, so the true knowledge of Christ
with his graces draweth the elect to seek
and embrace him, Acts ii. 22, 37, 41; iii.
12, 13, &c.; iv. 4; xvii. 11, 12, and by the
gospel preached, Christ with his sufferings is
evidently set forth, Gal. iii. 1. Here as a
goodly young man, he is as in an image
ponrtrayed by his visible qualities, his col-
ours, and by the parts of his body. White
and red, as they show the best temperature
of man, so here they may signify in Christ ;
first, his Godhead and manhood ; for God in
vision hath appeared all ' white as snow, and
as pure wool,' Dan. vii. 9, and Christ in his
glory had ' his face shining as the sun, and
liis raiment white as the light,' Mat. xvii. 2,
and ' in him dwelleth all the fulness of the
Godhead bodily,' Col. ii. 9. Man had his
name Adam, of Adamah, the red mould of
the eai th out of which he was taken, Gen.
ii, 7, and Christ (who here \s Adorn, red,) is
* the last Adam,' 1 Cor. xv. 45, and ' was
partaker with his children of flesh and blood,'
Heb. ii. 14. Secondly, white denoteth his
innocence in himself, without spot of sin:
red, his sinful case by imputation, for ' God
made him, who knew no sin, to be sin for
us, that we might be made the righteousness
of God in him,' 2 Cor. v. 21, and so these
two colours are used to signify sinfulness and
innocence, Isa. i. 18. And consequently
red betokeneth his sufferings to the shedding
of his blood, as white doth his victory, peace,
joy and comfort in God, Rev. vii. 9, 13 —
17; Eccl. ix. 8. And in respect of his
administration, white setteth forth his grace
and mercy to repenting and believing sin-
ners, whom he justifieth, sanctifieth, and will
bring into glory ; who therefore are said to be
clothed in ' linen white and clean, which is
the righteousness of the saints,' Rev. xix. 8,
14, and red, his justice in punishing and
doing vengeance oa his enemies, in token
whereof his garments are said to ' be red,
dyed and dipt in blood;' Isa. Ixiii. 1 — 3;
Rev. xix. 13. Having thk banner,
ABOVE TEN THOUSAND,] Or, having banners,
of ten-thousand : Heb. bannered, above (or
of, or with) ten thousand. Meaning either
that he was the chief, most valiant and most
excellent of all ; or, that he had many ban-
ners and companies of warriors with him.
In the first sense the Gr. interpreteth it,
the chosen (or choicest) of ten thousands : in
the latter, theChald. paraphraseth, and other
Heb. expositors, apply it to the ten thousands
of angels that minister before him, (as in
Dan. vii. 10.) The banner (or standard) is
a warlike sign; and he that beareth it, is
of the chiefest ; and by it, other warriors do
encamp, as appeareth in the armies of Israel,
Num. ii. And there Judah was chief stand-
ard-bearer, and had mider his banner the
greatest number of warriors : so here Christ
(' the lion of the tribe of Judah,' Rev. v. 5.) ,
is chief among many, yea above all; for he
standeth ' for an ensign of the people,' Isa.
xi. 10, (that is, ' ruleth over the Gentiles,'
Rom. XV. 12.) and unto him both the angels
do minister, and worship him. Mat. iv. 11;
Heb. i. 6, and many ten thousands of peo-'
pie do believe in him, Acts xxi. 20; Rev.
vii. 9, and (in his wars against his enemies)
' the armies in heaven do follow him,' Rev.
xix. 11, 14.
Ver. 11. — The fine gold, the solid
GOLD,] Understand fine gold and solid gold,
for this word and is sometime not expressed
in the Heb. though it be meant ; as is noted
on Ex. xxii. 30; Deut. xxiv. 17. Two
names of the best gold are here joined,
Cethem, and Paz (or Phaz ;) the first is
fine, notable and shining ; the latter, solid,
strong, and fast gold, or Fesse gold : (accord-
ing to the Heb. name.) Fine gold is in
Arabic called Fes; and the land of Fess
seemeth to be so named of such gold there.
Both these together, set forth the glory of
Christ's head here : which being taken either
properly, or figuratively for the crown or
ornament of the head ; (as by the feet are
implied the ' shoes on the feet,' Deut. viii.
4; xxix. 5,) seemeth to denote his headship,
dignity, or regiment; that his kingdom is
most glorious (like fine or splendent gold)
because it is spiritual and heavenly ; and
most firm and durable (like pure solid gold)
because it is eternal : John xviii. 36, 37 ;
Luke xvii. 20, 21 ; Dan. vii. 13, 14. For
the spouse calleth her beloved king, in chap,
i. 4, and David piais'ng GoJ, saith, ' tliou
CHAPTER V.
725
curled, black as a raven. '^ His eyes as doves, by the streams
of water : washing in milk, sitting in fulness. '^ His clieeks, as a
bed of spice, flowers of sweet-odours : his lips lilies ; dropping pass-
hast set on his head, a crown of fine gold,'
Ps. xxi. 4. And as Christ is here described,
so is he in the administration and govern-
ment of his church: that when his kingdom
is powerful and glorious, and of large extent,
it is like a golden head, as in Dan. ii. 37,
38, and when it is administered according
to his laws and judgments, (which 'are more
to be desired than much fine solid gold,' Ps.
xix. 11.) then is ' the street of Jerusalem'
(the law wherein men walk) 'pure gold,' as in
Rev. xxi. 21. Hereby also his rich grace, and
bountifulness unto men, may be implied.
His locks,] His hairy-locks, of which before
he complaineth in verse 2, that they were
filled with drops of the night. Curled,]
Or, heaps, that is, are like heaps, curled and
bushy. Black,] In Rev. i. 14, Christ
appeareth as an ancient, with his ' hair
white as wool;' here he is described as a
goodly young man, with curled locks, black
as a raven : that white colour showed him
to be the ' ancient of days,' Dan. vii. 9, full
of gi-avity, wisdom, justice, &c. but black
and curled locks, as they are signs of heat
and strength in nature, so here they seem to
denote strength and vigour spiritual, as also
the hidden mystery of his counsels, thoughts,
and purposes unsearchable. According to
the variety of times, causes, and administra-
tions, so things are spoken diversely of God
and of Christ : as in 1 Tim. vi. 16, he
'dwelleth in the light vvhich none can
approach unto;' in 2 Chron. vi. 1, he ' dwell-
eth in the thick darkness:' his administra-
tion of mercy by the preaching of the gospel
is signified by ' a white horse,' his judgments
by ' a black horse,' Rev. vi. 2, 5. And if
we refer this here to Christ's administration,
it may denote both his counsels unsearchable,
and in special his judgments decreed for his
enemies.
Ver. 12. — As DOVES,] In Rev. i. 14,
' his eyes are as a flame of fire,' and in Dan.
X. 6, as ' lamps of fire ;' to search and try all
men's vvays, and to set men's secret sins to
the light of his countenance, Jer. xvi. 17;
Ps. xc. 8; xi. 4. Here, he hath doves' eyes,
to show that he is ' of purer eyes than to
behold evil, and cannot look on iniquity,'
Hab. i. 13, that he graciously beholdeth his
people with mercy, and commiseration of
tlieir misery, Deut. xi. 12; Ps. xxxiv. 16;
xxxiii. 18, 19, and that he faithfully looketh
to his covenant with his people ; as the spouse
for her faith and loyalty is said also to have
doi.es' eyeSiCh&^A. 15; iv. 1. By streams,]
Or, by currents (rivers) of water that run
violently: such waters are pure and clear,
where doves delight to be. Washing,] To
wet themselves ; which the Gr. translateth,
" washed in milk.'' As doves washing tliem-
selves in milk-white water are cleansed from
dust and soil: so the eyes of Christ are pure
and clean, beholding his people in grace.
Sitting in fulness,] If the similitude of
waters be continued, then it meaneth full
channels of water, by which doves delight to
sit: or, if of the doves, it may be understood of
sitting in their lockers, and so applied to the
eyes in the holes of the head with fit and due
proportion, neither sunk in, nor starting out;
but as the precious filling stones, Ex. xxv.
7, were embossed and fitly set in the hollow
places of the golden ephod : so were these
pure and gracious eyes in the head of
Christ.
Ver. 13. — Bed of spice,] Meaning a
garden-bed, wherein spice aromatic is set;
as after in chap. vi. 2. Flowers,] Or,
grown plants, so named of being grown
great: the word also may be translated
towers , y/\nc\\ have their names of greatness.
The cheeks (which are both sides of the
face) are likened here to a garden-bed of
sweet spice; not barren or faded, but sprout-
ing and grown up to blade and flower of
sweet odours ; whereby the beard also that
groweth out of the cheeks or jaws, Isa. 1. 6,)
may be meant. These cheeks of Christ
thus adorned, signify his manliness and
comeliness to all that by faith behold him,
and the sweetness of the graces that flow
from his heavenly countenance ; while being
as a man grown up to years of discretion, he
administereth all things discreetly, justly,
and comfortably to his people. The Hebs.
in the ChaUl. paraphrase on this book, under-
stand the head, the law of God, which is to
be desired more than gold : by the locks of
hair, the interpretation of the words therein
heaped together, which are black to those
that keep them not : by the eyes, his provi-
dence to behold and bless his people, by
means of counsellors, teachers, judges, &c. by
the cheeks, the two tables of stone, written with
lines as with rows of a garden of spices ; and
yielding acute and sweet senses. Passing
MYRRH,] That is, oil of myrrh of sweet
favour, which passeth current and is vendible
among merchants (as before in ver. 5.) This
signifieth that grace, (or words of grace,
Luke iv. 22.) which was poured out in the
lips of Christ, Ps. xlv. 3, which set forth by
726
SONG OF SONGS.
ing myrrh. " His hands rings of gold, filled with the chrysolite;
liis bowels, bright ivory, overlaid with sapphires. '^ His legs pillars
of marble, founded upon sockets of solid gold : his countenance as
Lebanon, choice as the cedars. '® His palate, sweetness; and he is
similitude of the pleasant lily and sweet
myrrh- oil do denote the comfort and sweet-
ness of the gospel, in the hearts of them that
believe.
Ver. 14 The chrysolite,] In Heb.
tharshish; it is a precious stone of a golden
sea-green ciilour : see Exod. xxviii. 20.
These hands of Christ, likened unto, or
adorned with gold rings, whose hollow place
or foil is set and filled with the chrysolite,
signify his precious, piu-e, and religious woriis ;
acceptable and honourable before God and
men. His bowels,] That is, his breast and
bell^, for in them the bowels are contained,
as the heart, liver, &c. but he nameth borv-
els, to denote his inward affections outwardly
manifested. So the heart is said to be
among the bowels, in Ps. xxii. 15, and the
liver is joined therewith in Lam. ii. 11,
where also the bowels are in Gr. translated
the heart. See bei'oie on verse 4. Bright
IVORY,] Heb. brightness of ivory ; meaning,
most bright, polished, fair, and glorious.
Overlaid,] Or, which is covered, and so
adorned 7/;«//i sapphires : for in Gen. xxxviii.
14, this word is used for covered, where the
Gr. and Chald. expound it "adorned."
These bowels of Christ, like burnished ivory
decked with sapphires (which are precious
stones of a sea blue, or heavenly colour), sig-
nify his hearty and heavenly afTections, love,
mercy, commiseration, &c. towards God, his
law, and his people; as he saith (in Ps. xl.
9,) thy law is within my bowels; and bow-
els are inward aflections in 2 Cor. vii. 15,
and joined with mercies in Phil. ii. 1, and
used for tender-mercy in Luke i. 78, and
Paul's great longing after the saints, is said
to be ' in the bowels of Jesus Christ,' Phil.
i. 8. The Chald. paraphrast applieth these
to the body of the church of Israel, the
twelve tribes, who shined (as he saith) like
lamps, were polished in their works like ele-
phants' tooth (or ivory) and shone like
sapphires.
Ver. 15. — His legs pillars of marble,]
Under the name legs, the thighs also are
comprehended, and all down to the feet:
which are the instruments to bear, sustain,
and remove the body from place to place : so
the legs of a man and the strength of an
horse are mentioned (iu Ps. cxlvii. 10,) to
signify man's might and swiftness. And as
iron legs denoted a strong kingdom, Dan. ii.
33, 40, so the strength of Christ in his ways
and government, is resembled by marble pil-
lars, and the uprightness and purity thereof, |
by the colour of white marble, or alabaster. '
Founded,] Or, grounded, set fast as on a '
foundation. Sockets of solid gold,] That
is, Christ's feet, on which his legs are set,
(as pillars on their sockets to sustain and stay
them up) are of solid gold ; firm and stable, j
pure and glorious: so that his ' way is perfect' i
'hisancles slip not,' 2 Sam. xxii. 33, 37 ; his \
' foot standeth in righteousness,' Ps. xxvi. i
12; 'he walketh safely in his way, and his 1
foot stumbleth not,' Prov. iii. 23 ; with these \
feet in justice he treadeth down his enemies, j
Ps. ex. 1 ; Isa. xxvi. 6 ; 2 Sam. xxii. 39, 43; j
but ' bringeth good tidings of peace to his ;
people,' Nah. i. 15, that ' all they are blessed ;
which trust in him,' Ps. ii. 12; whereas 'con-
fidence in an unfaithful man in the day of
trouble is like a foot out of joint,' Prov, xxv. ■ j
19. His countenance.] Or, his sight, j
appearance, fonn; that is, his personage: for ]
this word mianeth not his face only, hut his i
whole person : for behold he is like Lebanon, j
goodly, great, high, glorious. So in 2 Sam. ]
xxiii. 21, 'a man of countenance,' (that is, a i
goodly personable man) is by another prophet
called 'a man of measure,' (that is, of great
and goodly stature) 1 Chron. xi. 23. Leba- I
NON,J A goodly mountain in the north part
of the land of Canaan, see chap. iv. 8. As \
Christ's largfi, glorious, and everlasting king-
dom was signified by a stone, that 'became a |
great mountain and filled the whole earth,' !
Dan. ii. 35, 44, and other kingdoms also are
figured by mountains, Jer. Ii. 25, so the large-
ness, eminence, and glory of Christ in his ;
kingdom, is here figured by moiuit Lebanon.
Choice,] That is, goodly, excellent, for ;
things that excel are chosen before others :
and these words, choice and good (or goodly) ;
are joined together in the praise of men (as j
in 1 Sam. ix. 2,) or of trees, Ezek. xxxi. 16, j
and choice cedars are mentioned in Jer. xxii. j
7, so here Christ is choice as the cedars, i
meaning goodly, excellent, flourishing, and j
continuing in vigour: 'the just man groweth '
as a cedar in Lebanon,' Ps. xcii. 13. 1
Ver. 16.— His palate,] Or, the roof of ^
his mouth, which, as the tongue and lips, is ;
the instrument of speaking ; and so figura- i
tively used for speech or words, Prov. v. 3. j
Sweetnesses,] Or, sweets, sweet things, ]
ivhich properly is meant of sweet meats and
drinks, as in Neh. viii. 10; Prov. xxiv. 13; l
CHAPTER VI.
727
altogether desires. This is my beloved, and this is my friend, O
daughters of Jerusalem.
but applied to the words of God, which are
sweet to the soul, as honey, or other sweets,
to tlie taste, Ps. xix. 10 ; cxix. 103. Here
the palate or mouth of Christ being likened to
sweet things, signified his words, doctrines,
promises, comforts, proceeding from his
Spirit, and being plainly and powerfully
uttered, to be pleasant, wholesome, comfort-
able to the souls of such as do discern and
believe them ; as the spouse before said, 'His
fruit was sweet unto her palate,' or taste,
chap. ii. 3. So the wisdom of God saith in
Prov. viii. 7, ' My palate (that is, my mouth)
shall speak the truth.' And the Chald. here
paraphraseth, " The words of his palate are
sweet as honey." He is altogether,] Or,
all {every whit) of him is desires ; that is,
much to be desired, he is wholly amiable :
which the Chald. expoundeth, "All his com-
mandments are to be desired." Thus Christ
is both generally and in particulars com-
mended and magnified by the tongue of his
spouse, unto the daughters of Jerusalem, as
by the tongue of Paul he was crucified among
the Galatians, Gal. iii. 1, when his sufferings
were declared. But as he is ' the power of
God, and the wisdom of God, unto them which
are called,' when to others he is ' a stumbling
block and foolishness,' 1 Cor. i. 23, 24. So
here he is to the spouse and her friend glori-
ous and beautiful ; but to the world he is base
and ignominious ; ' a worm, and not a man,
the reproach of men, and contemned of the
people,' Ps. xxii. 7 ; ' his visage marred more
than any man, and his form more than the
sons of men ; growing up as a root out of a
dry ground ; having no form nor comeliness ;
no beauty that we should desire him,' h. Iii.
14; liii. 2.
CHAPTER VI.
' Whither is thy beloved gone, O thou fairest among women :
whither is thy beloved turned aside, that we may seek him with
thee ?
^ My beloved is gone down to his garden to the beds of spice ;
Ver. 1. ^Turned aside,] Or, hath he
turned his face, to -.vit, from thee to others ;
or, to another place. That we may seek,]
Or, and we will seek him. The daughters
of Jerusalem (God's elect) having heard from
his spouse the praises of Christ, are moved
earnestly to inquire after him, and promise
(if they knew where) to seek him with her,
that they might be made partakers of his
grace and blessings. Such is the effect of
the preaching of the gospel in the hearts of
the chosen. Acts ii. 37; iv. 4; xi. 20, 21.
But the watchmen forementioned, (chap. iii.
3 ; V. 7), had no such affection ; that in
them the saying was fulfilled, ' The pastors
are become brutish, and have not sought the
Lord ; therefore they shall not prosper^ Jer.
X. 21.
Ver. 2. — Is gone down to his garden,]
The garden ofChrist is his church, as in chap,
iv. 16 ; v. 1. The spouse which before missed
and sought him, hath now intelligence, and
iaformeth others where he is : so that this
respecteth another time and state, and the
promise is fulfilled, ' Seek, and ye shall find,'
Mat. vii. 7. ' If from thence thou shalt seek
the Lord thy God, thou shalt find him ; if
thou seek him with all thine heart, and with
all thy soul,' Deut. iv. 29. Bed of spice,]
Ranks, rows, or beds, wherein spices were
sown ; which seemeth to mean companies of
believers, in whose hearts, as in good earth,
the sweet and precious word of the gospel was
sown. Mat. xiii. 8, 23. For these beds are
by Aquilla, a Greek interpreter, translated
prassai, which word is used in Mark vi. 40,
for ranks of people sitting down to be fed of
Christ. To feed,] To associate himself, aisd
communicate with the graces of his peojjle,
eating his pleasant fruits, as in chap. iv. i6 ;
as also to feed his friends, and impart unto
them the graces of his Spirit in the gardens,
his particular churches, as in chap. v. 1. To
gather lilies,] To accept the sweet-smell-
ing fruits of his own graces growing in his
churches ; or to gather unto him his faithful
728
SONG OF SONGS.
to feed in the gardens, and to gather lilies, ^ I am my beloved's,
and my beloved is mine : he feedeth among the lilies.
* Thou art fair, O my love, as Tirzah, comely as Jerusalem -.
terrible as armies with banners. * Turn about tliine eyes over
against me : for they liave lifted me up : thy hair is as a flock of
goats that appear from Gilead. ^ Thy teeth are as a flock of sheep,
wliich come up from the washing : which all of them bear twins,
and none among them is bereaved of their young. ' As a piece ( f
a pomegranate are tliy temples, within thy locks. ' There are
people, which are as lilies among thorn?,
chap. ii. 2. The Hebs. in their Chald. para-
phrase, apply this to God's returning of liis
people from the captivity of Babylon by Cy-
rus, Ezra, Nehemiah, Zorobabel, &c., and the
restoring of his worship in the temple, re-edi-
fied, and accepting their service, and nour-
ishing them with dainties; 'and as a man
that gathereth lilies out of the valleys, so
gathereth he them out of Babylon.'
Ver. 3. — I AM MY beloved's,] The spouse
here glorieth in the peace renewed between
Christ and her, and their mutual commum'on
by his Spirit and her faith, notwithstanding
her former infirmities and afflictions. The
same word, but in other order, she used be-
fore, in chap. ii. 1(5. See the Notes there.
Ver. 4 Tho0 art fair,] The spouse
having found, and being reconciled toClirist,
is here commended by him for her manifold
graces wherewith she was beautified. Com-
pare these her graces w ith the former, in chap,
iv. 1, &c. As Tirzah,] This was a city in
Canaan, not far from Samaria, wherein one
of the tiiirty-one kings whom Joshua con-
quered did dwell. Josh. xii. 24. Afterwards
the kings of Israel kept their courts in it, I
Kings xiv. 17; xv. 21, 33; xvi. 6, 8, 23.
By interpretation Tirzah signifieth grateful,
well-pleasing, or acceptable, and so the Gr.
here trauslateth it, good pleasure, or favour-
able acceptatioti, wliich showeth it to be a
goodly pleasant place, such as kings delight to
dwell in. A like beauty is here ascribed to
the spouse being made fair and acceptable by
Clirist her bi-loved, as Eph. i. 6 ; v. 27.
Jerusalem,] A city renowned for glory,
especially because God himself chose to dwell
in it, having his temple built there on mount
Zion. It was 'fair in situation, the jny of
all the earth, the city of the great king,' Ps.
xlviii. 2, 3, &c. Hereupon the church under
the gospel, the spouse and wife of the Lamb
Christ, is called Jerusalem, holy and heavenly,
whose glory from God, and excellent orna-
ments, are described at large, in Rev. xxi.
2, 9 — 11, &c. Jerusalem by interpretation
is the sight of peace. As armies with
BANNERS,] Oi-, as bannered hosts ; as armies
ordered under their banners and ensigns,
wliicii are terrible to their enemies. So again
in ver. 10. This showeth tlie peace of the
spouse to be in Christ, but from the world
she is to look for affliction, and is to fight the
good fight of faith, in the order appointed her
of God. Thus when Israel abode 'in his tents,
according to their tribes,' encamping in the
wilderness, his tents were goodly, his strength
was as an unicorn's, he couched as a courage-
ous lion, whom none durst stir up, Num.
xxiv. 2, 5, S, 9.
Ver. 5 — Torn about thine eyes,] This'
word is used sometimes for turnittg towards,
as in 1 Chron. xii. 23 ; sometimes for turn-
ing aivay, as in Ezek. vii. 22. Here it
seemeth to be meant in the first sense, that
the eyes of the spouse, which were like doves,
chap. iv. 1, should now, in her beloved's ab-
sence, be turned to him by faith, that he
thereby might be encouraged and cheered in
her love. Over against me,] Towards me,
though afar ofT. So the word is used sundry
times, as is noted on Num. ii. 2. It may
also be Englished from me, or from before
me. For they have lifted me up,] Or,
that they may lift me up, to wit, with cour-
age, strength, comfort, &c., as in Psalm .
cxxxviii. 3, thou hast encouraged (or lifted
up, strengthened) me. In this sense the Gr.
here trauslateth figuratively, " For they have
lifted me up on wing," or, have made me fly;
that is, encouraged, cheered me. The Hebs. y
also, in their Chald. paraphrase, apply this to
the restoring of the high council or senate in
Jerusalem, after their return from Babylon.
Thy hair,] Thy thoughts, counsels, purposes,
&c., are orderly composed, like the hair of
fat goats. See the Notes on chap. iv. 1.
Ver. 6. — Teeth,] Wherewith she eateth
the spiritual food of the word, &c., or devour-
eth her eni^mies. See chap. iv. 2. Fro.m
the washing,] And so are white and clean.
Ver. 7. — Temples,] Signifying her mo-
desty, shamefacedness, &c. See chap. iv. 3.
Ver. 8. — There are threescore
queens,] Heb. sixty, they queens, and eighty
concubines, which may be understood eitiier
affirmatively, " There are sixty," as the Gr
CHAPTER Vr.
729
tlireescore queens, and fourscore concubines : and virgins with-
out number. My dove, my perfect one, she is one, she is tiie ou/i/
one of her mother ; she is the choice one of her that bare her. The
daugliters saw her, and they blessed her; the queens and the concu-
bines, and praised her. "* Who is she that looketh forth as (he
also translateth, or by supposition, be (here
sixty queens, that is, tliough there were
sixty, &c., yet one is my dove. And for the
numbers threescore &\\d fourscore, it is un-
certain whether the allusion be to Solomon's
wives and concubines which he took at first,
before he increased them to seven hundred
wive'', and tliree hundred concul)ines, 1
Kings xi. 3, (as before we heard of threescore
valiant men about Solomon's bed.chap. iii. 7),
or, as the Hebs. conjecture, to the sons of
Noah, Ahraliam, Esau,&c. ; or rather whether
a certain number be not put for an uncertain ;
meaning many queens, more concubines, and
innumerable damsels, as, 'seven shepherds and
eight princes,' in Micah v. 5, signify many,
and no definite number. So 'six troubles
and seven,' in Job v. 19, and others the like.
Concubines,] These were secondary wives,
taken for propagation of children, but they
bare no rule in the family as wives, neither
had their children such right to inherit as
had the others, but were sent away with gifts,
as Abraham's practice showeth. Gen. xxv. 1,
5, 6. See the Notes on Gen. xxii. 24.
Virgins,] Or, maideris, damsels. Such as
are nut married at all, but accompany and
attend upon queens, and other great women,
as in Ps. xlv. 15 ; Esth. ii. 9.
Ver. 9.— She is one,] Or, there is (but)
one, my dove, &c. So this one only is
opposed to the many queens, concubines, &c.
forementioned. Here the spouse of Christ,
which is hut one, (as there is ' one body, and
one Spirit, one hope, one Lord, one faith,'
&c., Eph. iv. 45), is preferred before the
multitude of others, which, in their own and
the world's esteem, are queens, ladies, &c..
Rev. xviii. 7 ; Is. xlvii. 7. Thus was it
said of Israel, 'And who is like thy people,
like Israel ; one nation in the earth, whom
God went to redeem for a people to himself,'
&c., 2 Sam. vii. 23. And when God entered
\vXo covenant with them, he said, ' If ye will
obey my voice indeed, and keep my cove-
nant ; then ye shall be a peculiar treasure
unto me above all peoples : for all the earth
is mine,' Ex. xix. 5. The only one of
HER mother,] Or, one she is to her mother,
meaning by mother, Jerusalem, ' which is
above, which is the mother of us all,' Gal. iv.
26 ; which was prefigured by Sarah the free-
woman, the only wife of Abraham, of whom
he had his only son Isaac, the child of pro-
VoL. II. 4
mise, though he had by Agar and Keturah,
his concubines, other children also, to whom
' he gave gifts, and sent them away ; but
gave all that he had unto Isaac,' Gen. xxv.
5, C, And Sarah was a type of the New
Testament, and Isaac, in whom Ahiaham's
seed was called, of the children of promise,
which by faith in Christ are made heirs of
salvation, Rom. ix. 7 — 9; Gal. iv. 22, 31.
But here the holy seed is likened to a daugh-
ter, espoused unto Christ, belonging to the
heavenly Jerusalem, the mother of the faith.
ful only. The choice one,] Or, the clear
{the pure) one, as after i[i ver. 10, 'clear as
the sun.' The Heb. burah signifieth pure
and clean from filthiness, purged, polished,
severed and select from others ; and so the
Gr. here expoundeth it elect or chosen ; and
the word is used for choice, in 1 Chron. vii.
40; Neh. v. 18, and elsewhere; as also for
purged by trials and afflictions, Dan. xi. 35;
xii. 10; which signification hath use in this
place. The daughter,] Tlie virgins or
damsels forementioned in ver, 8, and such as
were spoken of in cha|). ii. 2. They blessed
her,] Or, they called her blessed, they
counted her happy, as in Jam. v. 11. 'We
count them happy which endure.' Praised
her,] The spouse here, as Israel of old, is
praised and counted happy for the great bless-
ings of God upon her, whom he hath made
'high above all nations which he hath made,
in praise and in name and in honour,' Dent,
xxvi. 19. So Moses said, ' This is yourwis-
dom and your understanding, in the eyes of
the people ; which shall hear all these sta-
tutes, and say. Surely this great nation is a
wise and understanding people,' Deut. iv. 6.
So the people magnified Christians, Acts v.
13.
Ver 10. — Who is she,] Or, who is this,
that i, what manner of one is this, as tis,
who in Mark iv. 41, is potapos, what man-
ner of man, iu Mat. viii. 27. So, whose
S071, that is, what manner of marCs son is
this youth? I Sam. xvii. 55. Here the
praises already spoken of are set forth most
most gloriously, or a new state of the church
is described. As the morning,] That is,
lightsome, bright, cheerful ; as the morning
after the dark night, so the spouse after the
darkness of affliction, error, ignorance, aris-
eth to her own and others' comfort. Thus it
is said to the church, ' Arise, shine, for thy
730
SONG OF SONGS.
morning ; fair as the moon, clear as the sun, terrible as armies with
banners ?
" I went down to the nut garden, to see the fruits of the valley:
to see whether the vine flourished, whether the pomegranates blos-
somed. '^ I knew not ; my soul put me, the cliariots of my willing
people.
light i-; come, and the glory of the Lord is
risen upon thee; and the Gentiles shall come
to thy light, and kings to the brightness of
thy rising,' Is. Ix. 1, 3. And to such as
amend their ways, he promiseth, ' Then shall
thy light break forth as the morning,' &n., Is.
Iviii. 8. Fair as the moon,] Which is
called in Heb. lebanah of her whiteness and
bright shining. When glory and prosperity
is promised, God saith, ' Thy sun shall no
more go down, neither shall thy moon with-
draw itself,' Is. Ix. 20 ; < The light of the
moon shall be as the light of the sun ; and the
light of the sun shall be sevenfold,' Is. xxx.
26 ; but when affliction is threatened, he
saith, * The sun and the moon shall be dark-
ened,' &c,, Joel iii. 15 ; Ezek. xxxii. 7, 8.
Here therefore the glorious state of the spouse
is signified, to the admiration of others, as it
is said, ' Thy renown went forth among the
heathen for thy beauty ; for it was perfect
through my comeliness which I had put upon
thee, saith the Lord God,' Ezek. xvi. 14.
Clear as the sun,] Or, pure. In Gr. choice
as ike sun, as ver. ix. Christ himself is the
Sttn of righteonsne^s, Mai. iv. 2 ; the ivo-
man [his spouse) is clothed with the sun,
llev. xii. I, because by faith she hath put on
Christ, Gal. iii, 27; by whose righteousness
imputed, she is purged from all sin, and so
is made glorious. Here also we may observe
in her the degrees of grace, her first light
being like the morning or day dawning ; her
second beauty like the moon ; her third degree
like the sun itself in brightness. And so it
is said, ' The path of the just is as the shin-
ing light; that shineth more and more unto
the perfect day,' Prov. iv. 18. Terrible,]
To the enemies with whom she is to fight
under the banner of Christ's gospel and love,
chap. ii. 4 ; having the weapons of her war-
fare, ' not carnal but mighty through God to
the pulling down of strongholds,' &c.,2 Cor.
X. 4. So Israel was ' a people saved by the
Lord, the shield of their help, and who was
the sword of their excellency,' Deut. xxxiii.
29. God did put the dread of them, and the
fear of them upon the nations, under the whole
heaven, who heard the report of them, and
trembled, Deut. ii. 25. The peoples heard,
and were afraid ; sorrow took hold on the
MihabitaDts of Palestina; the dukes of Edom
were amazed, the mighty men of Moab
trembling took hold upon them ; all the in-
habitants of Canaan melted away ; fear and
dread fell upon them, &c., Exod. xv. 14 —
16 -. Ps. xlviii. 5, 6. See before on ver. 4.
Ver. 11. — I went down,] The words of
Christ, showing how he went to visit the
garden of his church. Not garden.] The
original word egoz is not found lint in this
one place. The Gr. translateth it the nut,
and most interpreters. The Arabic also
agreeth, in which tongue nuts are called
geuz. It meaneth aromatical trees and fruits,
such as Christ's gardens are planted with,
chap. iv. 12 — 14 ; and so is to be understood
of that fruit which we call nutmegs, and the ,
like. The Chald. paraphrast applieth this \ \
nut-garden to the second temple, builded by { \
Cyrus' commandment, and the state of the I i
church then ; but these prophecies seem '
lather to mean the times under the gospel,
as before is showed. The fruits of the
valley,] Fruits here properly mean the new,
green, or first ripe fruits, such as are tidy and
forward in the beginning of the year. So,
alter the winter of tribulation and wrath,
Cometh the cheerful spring of grace in the
garden of the church, situate low and base as
in a valley or bourne, where it is watered
with God's word and Spirit, and made fruit-
ful. The Gr. translateth it, "fruits of the
bourne," or stream. In hot countries, gar-
dens and orchards were wont to be planted
near bournes, streams, and pools of water, to
make them fruitful, Eccl. ii. 6 ; Ezek. xxxi.
4, 5, 7. The pomegranates,] Or, po7ne-
granate trees. By these and the former vines
are meant the people called of God, and
planted in the garden of his church, which,
when they flourish in a good profession, do
after bring forth the fruits of good works, to
the glory of Christ. The Chald. expoundeth
these of the wise men of Israel, likened to a
vine, and their plenty of good works, as the
pomegranate is full of juice and kernels. So
in chap. vii. 12.
Ver. 12. — I know not,] These words
seem to be the continued speech of Christ,
(though some think them spoken by his
spouse), and by saying, ' I know not,' he
meaneth experimental knowledge or perceiv-
ing ; for things are spoken of God after the
CHAPTER VI.
731
" Return, return, O Shulammitess ; return^ return, that we may
look upon thee. What shall we see in the Shulammitess ? As the
company of two armies.
manner of men, as in Gen. xviii. 21, ' I will
go down now and see whether they have done
altogether according to the cry of it, which
is come unto me ; and if not, (that) I may
know.' See also Exod. xxxiii. 5; Gen.
xxii. 12. Now that which Christ here knew
not may be understood of the former things,
that he perceived not the vines to flourish, or
the pomegranate to blossom, and therefore
calleth upon the Shulammitess (in ver. 13)
to return ; or, that he knew not, neither was
aware of the frowardness of his people, which
was beyond man's expectation ; and there-
fore he furthered them as with chariots, to
help and hasten them forward ; For, ' Who-
soever hath, to him shall be given ; and he
shall have more abundance,' Mat. xiii. 12.
My soul put me,] That is, / put myself ;
but the manner of s-peech noteth an earnest
desire and hearty afiectiou; as, * my soul seek-
eth,' Eccl. vii. 28 ; ' my soul loveth,' chap,
i. 7 ; ' my soul is troubled,' Ps. vi. 4 ; ' my
soul hateth,' Is. i. 14 ; ' my soul is joyful/
Is. Ixi. 10 ; and many the like. The cha-
riots OF MV WILLING PEOPLE,] Or, of my
princely (or noble) people. In Heb. ammi-
nadab, that is, my voluntary, free, botmteous,
or noble people. The Gr. pulteth both words
in one, make it a proper name, " The cha-
riots of Aminadab." It rather denoteth the
people of Christ, which are voluntaries in the
day of his power, Ps. ex. 3 ; sustained with
a free or princely spirit, Ps. li. 14 ; and re-
ceiving the word with all readiness or willing-
ness of mind, as Acts xvii. II ; ii. 41. To
such Christ is as chariots, by the ministry of
the word, to help and hasten them forward in
grace, and to defend them from theirenemies.
For chariots were used in wars, Jos. xi. 4 ;
1 Sam. xiii. 5 ; and when God threateneth
vengeance unto the wicked, he saith, ' He
will come with his chariots like a whirlwind,
to render his anger,' <fec., Is. Ixvi. 15. And
as the prophets of old were the chariots and
horsemen of Israel, 2 Kings ii. 12 ; xiii. 14;
and people's conversion unto Christ is called a
bringing of them ' upon horses and in chariots,
for an offering to the Lord,' Is. Ixvi. 20. So
the ministers of the New Testament did so
minister the gospel of God, 'that the oflering
up of the Gentiles might be acceptable,' Rom.
XV. 16 ; in which sen?e Christ here is by
his servants, as chariots, for his voluntaiy and
free people to be brought as an oblation to the
Lord. The Chald. paraphraseth on these
words thus : « I consulted with my soul to do
them good, and to put them high in the cha-
riots of kings," &c.
Ver. l."^. — O Shul.^mmitess,] As Solo-
mon (named in Heb. Shelomoh) had his name
of 'peace,' I Chron. xxii. 9; and Jerusalem
was also called 'Shalem' (or Salem), Ps.
Ixxvi. 3, which signifieth peace, Heb. vii. 2;
so here the church or people called upon to
return is named ' Shulammitess,' (in Heb.
Shulamith,) of her peace and perfection with
God in Christ; and so in one Gr. version it
is interpreted eirenevousa, as being at peace.
It may also have reference to Jerusalem, as
being a daughter to that mother of us aU.
And this name hath occasioned some proba-
bly to apply this unto the recalling of the
Jews, as was foretold, Rom. xi. 25, &c.,
which is yet to be fulfilled. Return,
RETURN,] This doubling of the word, and
that twice, showeth the earnest desire of her
conversion with the certainty thereof. That
we may look upon THEE,] Or, let us see
(or vieiu) thee, and properly it meaneth a
looking upon with delight. This seemeth to
be spoken by her friends, desirous to see the
graces in this Shulammitess returned. For
even 'the angels desire to look into' the
things that are imparted to the church by the
gospel, 1 Pet. i. 12; and it was David's one
request that he might ' view the pleasantness
of the Lord' in his house or temple, Ps.
xxvii. 4. And the prophet foretold how the
watchmen should sing with a high voice, for
that they should ' see eye to eye when the
Lord returned Zion,' Is. lii. 8. The Chald.
paraphrast explaineth the words thus, "Re-
turn unto me, O congregation of Israel ;
return unto Jerusalem ; return unto the house
of the doctrine of my law; return to receive
prophecy from my prophets, which prophesy
in the name of the word of the Lord." What
SHALL TE SEE IN THE ShuLAMMITKSS ?] Of,
Why look ye (or ii-ould ye look) upon the
Sulammitess ? The question (which seem-
eth to be demanded by Christ) is to stir up
attention and affection in the hearers. As
THE COMPANY,] Or, OS the dance; that is, a
company of dancers that rejoice together, as
they were wont after victories, Ex. xv. 20.
And prophesying of the spiritual joy at the
restoring of his people, God saith, ' O virgin
of Israel, &c. thou shalt go forth in the dances
of them that make merry:' and, 'Then shall
the virgin rejoice in the dance,' Jer. xxxi.
4, 13. And at the return of the prodigal
son there were 'music and dances' in his
732
SONG OF SONGS.
father's house, Luke xv. 25. This answer
seemeth to be made by Christ liimself that
asked them, or it may be the question con.
tinued : thus, ' what look ye upon the Shu-
lammitess, wliich is like the company (or
dance) of two armies ? ' Of T\ro armies,]
Or, of two camps (tivo hosts), in Heb. Ma-
chanaim: by which name the place was
called where an host (or troop) of angels met
Jacob with his troop at his return out of ser-
vitude, Gen. xxxi). 1, 2. Hereby is signi-
fied both the deliverance of the Shulammitess
out of her miseries, and the joy of men and
angels for her victory. For ' there is joy
also in the presence of the angels of God
over one sinner that repenteth,' Luke xv.
10; and they pitch their camps about them
that fear the Lord for to deliver them, Ps.
CHAPTER VI I.
' How beautiful are thy feet with shoes, O bounteous prince's
daughter ! the joints of tliy thighs are like jewels, the work of
tlie hands of an artificer. ^ Thy navel is like a round goblet ; let
VeR. 1.1 How BEAUTIFUL ARE,] The
Shulammitess or spouse of Christ is liere
admired and praised for her graces where-
with God had furnished her, and adorned her
whole body : the particulars whereof are
described in other order than before in chap.
iv. vi., for here her feet are first mentioned,
and then other parts upward unto lier head.
This description seemeth to be made by her
friends, that called upon her to ' return,'
chap. vi. 13. For Solomon (or Christ) is
spoken of as another or third person after in
ver. 5, 9. Feet with shoes,] Or, steps
{going) i?i shoes: hereby is mtant her obe-
dient walking in the faith and gospel of
Christ, whereby she, being freed from the
misery and bondage of sin, made free by the
truth (as John viii. 32,) stood fast, and
walked steadily in the liberty and grace of
Christ, Gal. v. 1 ; not going barefooted, as
was the manner of captives and others in
misery. Is. xx. 4; 2 Sam. xv. 30; but as
God rehearsing his blessings upon his cburch,
saith, ' I shod thee with Tachash skin/ Ezek.
xvi. 10, so here the feet of his spouse are
' shod with the preparation (or stability) of
the gospel of peace,' Eph. vi. 15; with the
knowledge, profession, and obedience whereof
she being firmly settled and defenced, her
feet and steps were now beautiful, as the feet
also ' of them that preach the gospel of peace '
are said to be beautiful, Rom. x. 15. Boun-
teous prince's DAUGHTER,] Heb. hath
Nadib, that is, daughter of the bountiful, (or
vf the prince, the noble,') for princes were
styled ' bountiful or benefactors,* Luke xxii.
25, as being free, liberal, and willing to do
good unto others: hereby is signified that she
was of noble race and ingenuous disposition,
ready and willing to serve the Lord, and pro-
pagate the grace of his gospel unto others ; as
before Chri!^t calieth them his ' willing (or
noble) people, cliap. vi. 12. And as ' a son
or daughter of Belial' meanethone of wicked
disposition, Deut. xiii. 13; 1 Sam. i. 16;
and for a king to be the ' son of nobles,' Ecd.
X. 17, is to be of an ingenuous and noble dis-
position; so to be a 'daughter of Nadib,' is
to be nobly and bounteously affected. This
title belongeth to such only as believe in
Christ, 'which are bom not of blood, nor of
the will of the flesh, nor of the will of man,
but of God,' John i. 13. Wherefore when
Christ was promised to ' reign in ju-tice,' it
was said that then Nabal (the fool or vile
person) should no more be called (Nadib)
liberal, noble, or bountiful. Is. xxxii. 1, 5.
Joints,] The original word, used only in this
place, hath the signification of turning or
going about, and seemeth to mean the bones
that turn and move in the hollow of the
thighs: these are likened to 'jewels or orna-
ments, signifying the firm, upright, goodly,
and glorious stature, gesture, walking, and
conversation of this prince's daughter, well
beseeming the gospel which she professeth:
being in fit, orderly, and due proportion, as
the Gr. version also implieth. Artificer,]
Or, faithful craftsman, in Heb. a man of
fidelity and skilfulness in his workmanship:
meaning here God or Christ, for he is the
artificer in heavenly things, Heb. xi. 10;
and the church with her gracious blessings is
' the work of his hands,' Is. Ix. 21.
Ver. 2. — A round goblet,] Or, a goblet
(or cup) of roundiiess. The spouse being
praised before fur her ready receiving of, and
iioly, stedfast walking in the gospel of Christ,
is now fuither commended for her propagat-
ing the truth unto others ; likened to a mother
conceiving and nrurishing herchildien. Foi
Zion or Jerusalem (named here the Slra-
CHAPTER VIT.
733
there not want mixture : thy belly is like an heap of wheat set
about with lilies. ^ Thy two breasts are like two fawns, twins of
the roe. * Thy neck is like a tower of ivory ; thine eyes like the
lammitess, chap. vi. ]3,) likened to a woman
with child, travailing, bringing forth children
(or a man-child), and after nursing them
with the lireasts of her consolation. Is. Ixvi.
7 — 11. So here first the navel (by which
the child is nourished in the womb) is com-
mended for the form, 'round as a goblet;'
and for the nourishment, which is as mixed
liquor without scarcity, wherewith the goblet
is full; and after her breasts (with which the
child is nourished after it is brought forth)
are praised in ver. 3. Thus Paul preaching
the gospel to the churches is likened some-
times to a father that begetteth, sometimes
to a mother travailing in childbirth, some-
times to a nurse cherishing her children,
1 Cor. iv. 15; Gal. iv. 19; 1 Thess. ii. 7.
Let there not want,] Or, there wantefh
not, or shall not want: but the former is
more pathetical, as wishing a continual sup-
ply of grace for nourishment of the children
of Cln-ist, though a promise also is hei-ewith
implied. Mixture,] That is, liquor mixed
and tempered, and so made fit to refi eih and
nourish. For they used to temper and mix
their wine, either with water or milk, to
allay the heat; or with spices to make it
more comfortable. So the wisdom of God is
said to have ' mingled her wine,' Prov. ix. 2;
Christ drank his wine with his milk, chap.
V. 1; and after here is mentioned 'spiced
wine,' chap. viii. '2; and ' mixture' (or mixed
wine) was sought for of drunkards, Prov.
xxiii. 29, 30; Is. v. 22. The navel there-
fore, not wanting mixture, signifieth the
juice of grace abundantly supplied of God for
the nourishing and cherishing of his young
children in the body of his church, so that
both mother and infant are in health and good
plight, not destitute of any good : even as to
them that remember and keep God's law it
is promised that health shall be to their navel,
and marrow (or moistening) to their bones,
Prov. iv. 1, S. An heap of wheat,]
Tiie supply and growth of grace is here fur-
ther commended by likening her 'belly to an
heap of wheat;' for in their harvest they
gathered their corn into floors, where it was
stacked upon heaps, and after threshed,
Ruth iii. 7; Hag. ii. 16. To such a stack
or heap is her belly resembled ; signifying
that her spiritual harvest being come, she
was ready to bring forth store of good issue,
es wheat fit for the Lord's granary. Set
about with lilies,] As the corn-floors in
Israel, being in the open fields, were hedged
about for safe defence ; so the belly of Christ's
spouse, big and ready to bring forth fruit unto
him, is beset as with an hedge of lilies for
her fuither comfort and glory. So that her
way was not hedged up with thorns as was
the harlot's, Hos. ii. 5, 6, but set about with
lilies, denoting the graces wherewith the
spouse herself and those about her are
environed. The Jews applying these things
to their church estate in their Chald. para-
phrase, understand by the ' navel ' the chief i
of their synedrion or high council, governing \
all as the child is nourished by the navel in j
the mother's womb; the 'round goblet' to \
signify his clear doctrine of the law as the ;
round moon : so that the words of the law are j
not wanting from his mouth, as the waters (
of the great river running out of Eden do not [
fail; by the 'belly' they understand the ?
seventy wise men or councillors that sat about \
liim as a round floor, whose cellars are full \
of tithes, sanctified things, &c.; and by '
' lilies' the men of the great congregation, as '
Ezra, Zerubbabel, Neheniiah, Joshua, and the ,;
like, who had their employment in the law ■
day and night.
Ver. 3.— Breasts,] That minister sweet
consolations to the children, sucking out of
them the sincere milk of the word. Is. Ixvi.
11; 1 Pet. ii. 2. See the Notes on chap,
iv. 5, where this resemblance was formerly
used
Ver. 4. — Tower of ivory,] Fair, strong,
and upright. In chap. iv. 4, the neck of
the spouse was likened to ' the towers of
David builded for an armory:' here it is
likened to ' a tower of ivory ' (or of elephant's
tooth), which the Chald. paraphrast expound-
eth " the ivory tower that king Solomon
made." But we read of no such tower made
by him, unless it be meant of that ' great
throne of ivory' which he made, 2 Chron. ix.
17, and that may well be called a tower ; even
as the pulpit uliich was made for Ezra and
others to stand upon when they read and
expounded the law unto the people is called
in Heb. ' a tower,' Neh. viii. 4. Thus the
neck of the Shulammitess, likened to Solo-
mon's ivory throne, deiioteth the power and
glory of the church in her clear doctrine and
upright judgments, whereby her children are
guided and governed peaceably ; freed from
the servitude of men, of sin, Satan, and all
enemies, 1 Cor. vii. 23; Rom. vi. 6; Heb,
ii. 14, 15; so that now, Jerusalem is loosed
from the bauds of her neck, as was promised
734
SONG OF SONGS.
pools in Heshbon, by the gate of Bath-rabbim ; thy nose is like
the tower of Lebanon, looking toward Damascus. * Thine head
in Is. lii. 2, and is made to ' inherit the
throne of glory,' I Sam. ii. 8. See the Notes
on chap. iv. 4. The Chald. also by the neck
here understandeth the judge of Israel. The
vooi.s IN Heshbon,] Or Cheshbon; in Gr.
the lakes in Essebon. As before iier eyes
were like ' doves,' chap. iv. 1, so here they
are like water pools, char to see the truth,
and to look unto the ways and actions of her-
self and others. It also may intend her
watery eyes, weejjing for her former sins; as
Jeremiah lamenting the sins of his people,
wishing that hiseyes were 'a fountain of tears,'
Jer. ix. 1 ; and prophesying their conver-
sion, he saith ' they shall come with weeping,'
&c., Jer. xxxi. 9. Heshbon was a city
where king Sihon sometimes dwelt, Num.
xxi. 26; it was situated in a goodly fertile
country, which the Reubenites possessed.
Num. xxxii. 34, 37; so it seemeth to have
in it fair and clear pools or ponds of water,
which beautified it as eyes do the body.
The Heb. expositors understand by these
eyes the prophets, or (as the Chald. para-
phrast saith) scribes, lleshbon by interpre-
tation signifieth a count, computation, or
artificial device; and thus some expound it
here, pools artificially made: and pools have
their name of blessing, either because tliey
were esteemed great blessings in those hot
and dry countries, Judg. i. 15, or because
they were filled with rain the blessing of
God, Ezek. xxxiv. 26. Bath rabbim,] Or,
(as the Gr. interpreteth it) daughter of many:
so that it was a gate frequented of many, and
it may be a gate where the judges sat ; for
public judgments and assemblies were at the
gates, Ruth iv. 1; 2 Sam. xix. 8; Lam. v.
14 ; wherefore if Heshbon be not the proper
name of a city, these pools may be thought
to be at some gate of Jerusalem where many
people assembled, as in Neh. viii. 3. The
Chald. applieth it to the governors that sat
"in the gate of the house of the great coun-
cil.'' Thy nose ] This is a principal orna-
ment of the face, the instrument of smelling
and of drawing breath; sometimes it is used
for the whole face, and oftentimes for anger,
which appeared by the face and breath.
Here it seemetli to denote her spiritual cour-
age and bold carriage against her enemies,
because her nose is likened to the ' tower of
Lebanon,' which was high and lofty. For as
in speech of the wicked, the 'loftiness of liis
nose,' (or countenance,) in Ps. x. 4, signifieth
his lofty, stout, and proud carriage : so here,
contrariwise, it being spoken for praise in
the godly, her nose like an high tower, noteth
her courage and magnanimity for the truth,
manifested in her countenance and behaviour,
so that she discomfiteth all her enemies. On
the contrary, when God threateneth the over-
throw of Jerusalem for her adulteries, he
saith that her lovers (turned to be her ene-
mies) should ' take away her nose, and her
ears,' &c., Ezek. xxiii. 25. Tower of
Lebanon,] Or, of Libanus, which was a
mountain in the north paits of the land. It
may here be understood of the tower of the
house, called ' the house of the forest of
Lebanon,' which Solomon built very stately,
1 Kings vii. 2, in which he put ' two hun-
dred targets and three hundred shields made
of beaten gold,' 1 Kings x. 17. Looking
TOWARDS Damascus,] Or, espying, watch-
ing, beholding the face of Damascus } which
was the chief city in Syria, Is. vii. 8; called
in Heb. Dammesek, sometimes Darmesek,
as in 1 Chron. xviii. 5; and Dummesek, as
2 Kings xvi. 10; in the Gr. and in the New
Testament Damascus, Acts ix. 2 ; it lay
northward from mount Lebanon aforesaid,
was a goodly city 'of praise and of joy,' Jer.
xlix. 24, 25. The inhabitants were cora-
monly enemies to Israel, and often wars were
between God's people and Ihem, as the story
of scripture showeth, 1 Chron. xviii. 5, 6,
I Kings xi. 24, 25; Is. vii. 5, 8; Amos i.
3. Wherefore ' the tower of Lebanon, look-
ing (or espying, watching) towards Damascus,
may intimate here, besides the courage, the
care also of the spouse, for the safeguard of
herself and lier children against the enemy.
For in times of danger, they set on towers
and high places watchmen or spies to give
warning of what they saw. Is. xxi. 6, 9;
Ezek. xxxiii. 2, 6; 2 Sam. xviii. 24, 25.
Ver. 5 Thine head upon thee,] This
may be understood properly of her head itself,
likened to mount Carmel, or of the ornament
upon her head. Like Carmel] Or, like
crimson; but both the Gr. and Chald. para-
phrase expound it Carmel, the name of a
mountain where Elias killed the Baalists and
prayed for rain, 1 Kings xviii. 19 — 42.
Carmel also was a place inhabited by Nabal,
1 Sam. XXV. 2, 5. It seemeth to have been
very fertile, Nah. i. 4 ; for a fruitful place is
called Carmel, opposed to a barren wilder-
ness. Is. xxxii. 15; xxix. 17; xxxiii. 9;
Jer. iv. 2G. Thus her head likened to Car-
mel, may signify her mind filled with the
knowledge of God, and fruitful in giace: so
God promising the restoration of his church,
saith, ' Israel shall feed on Carmel and
Bashan,' &c., Jer. 1. 19; and foretelling the
CHAPTER VII.
735
upon thee is like Carmel, and the liair of thine liead like purple :
the king is bound in the galleries. ' How fair art thou, and how
pleasant art thou, O love, for delights ! This thy stature is like
glory of Christ's kingdom, saitli, * the glory
of Lebanon shall be given unto it, the excel-
lency of Carmel and Sharon,' &c., I^. xxxv.
2. The Heb. Carmil is also used for crim-
son or scarlet colour, 2 Chron. iii. 14; which
may also be meant here, seeing after her hair
is likened to purple: and these were colours
worn of princes and great personages, and so
meet for this 'prince's daughter," (ver. 1,)
and for the attire of her head, on which she
weareth ' the hope of salvation (through the
blood of Christ, which these colours also pre-
figured) for an helmet,' 1 Thess. v. 8. Hair,]
The original word dallath is no where used
for hair but in this one place, as the Gr. also
interpreteth it: properly it signifieth slender-
ness or tenuity, and so meaneth small and
slender hair. Some take it for a small lace
or head band wherewith the attire of the
head was tied. This her ' hair like purple,'
denoteth her cogitations and purposes to be
holy, heavenly, and as dyed in the blood of
Christ. The Chald. paraphrase applieth the
head here spoken of to the king, the chief
governor in Israel; and the 'slender hair,' to
the 'poor of the people,' which should be clad
in purple, as was Daniel, Mordecai, &c.
See the Notes on chap. iv. 1, where the
spouse's hair was likened to ' a flock of goats:'
that description diflering from this seemeth
to imply a variety of estate, for God's peo-
ple are not always of like condition in this
world, though ever glorious in his eyes.
The king is bound in the galleries,] By
the kitig in this song is meant Solomon, that
is, Christ. Rehatim, which the Gr. here
likewise translateth galleries, is in Gen. xxx.
38, 41; Ex. ii. 16, gutters wherein waters
run for the flock to drink, ujito which some
think this place hath reference: but in chap.
i. 17, rahitim are galleries that run along the
house sides, and so it seemeth to mean here.
To be ' bound in the galleries ' is to have a
fixed habitation in the house of his church,
vrhere the king is retained, and as it were
tied with the bands of love towards his spouse
so excellent in all her parts; that now is ful-
filled that which is elsewhere said unto her,
• The king will covet thy beauty,' Ps. xlv.
12; and that which is spoken of the lewd
woman, 'her hands are as bands,' Eccl. vii.
26, may have use here of the chaste woman,
that her graces are such as do not only
delight the king, but hold him fast bound
unto her in the bands of spiritual wedlock,
no more to leave her, but to abide with her
for ever. For so he hath promised, ' I will
betroth thee unto me for ever,' Hos. ii. 19 ;
' the Lord delighteth in thee, and thy land
shall be married,' Is. Ixii. 4; ' my servant
David shall be their prince forever; and I
will set my sanctuary in the midst of them
for evermore : and the name of the city from
that day shall be, The Lord is there,' Ezek.
xxxvii. 25, 26; xlviii. 33. ' The throne of
God and of the Lamb shall be in it, and his
servants shall serve him: and they shall reign
for ever and ever,' Rev. xxii. 3, 5.
Ver. 6. — And how pleasant,] This
admiration of her beauty and pleasantness, in
all her parts, carriage and administration,
showeth the reason of the former speech, why
'the king was bound in the galleries;' for
that he was delighted, and as it were ravished
with her heavenly graces; as before in chap,
iv. 9, 10. And as she admired Christ for
his fairness and pleasantness; so now she is
magnified for the like: see the Notes on
chap. i. 15, 16. O love,] That is, O thou
that art dearly loved : thus they call her, to
signify Christ's great aflection towards her:
for it is another and more forcible word thau
was used before in chap. i. 9, 15; ii. 2; iv.
1, 7; V. 2; vi. 4, that, betokening loving
society and outward friendship; this, signify-
ing inward charity and loving afTection,
which is strong and fervent, chap. viii. 6, 7.
For delights,] Or, delicacies, or, with plea-
sures; meaning full delight, all manner of
pleasure : so that all that love her may rejoice
with her, and delight themselves in the
brightness of her glory, as Isa. Ixvi. 10, 11.
Ver. 7. — Thy statutes,] Or, thy height:
in Gr, thy greatness. A palm-tree,] Or,
a date tree, called in Heb. thamar^ in Gr.
phcenix; it is of tall and upright stature,
always green and flourishing, bearing pleasant
fruit. Wherefore the just man's state is lik-
ened to this tree, Ps. xcii. 13, and figures of
palm-trees (signifying heavenly graces) were
made in the temple, 1 Kings vi. 29; vii. 36;
and foretold to be also in the spiritual temple
under the gospel, Ezek. xli. 18, 19, and palm-
branches carried in the hand, or on the head,
were signs of victory: wherefore the saints
(that by faith overcome the world) appeared
with palm-branches in their hands; Rev. vii.
9. And the palm-tree is said to be of such
a nature, that it will not bow downward or
grow crooked, though heavy weights be laid
upon it, but groweth still upright. So this
stature of the spouse likened to a palm-tree.
736
SONG OF SONG
to a palm-tree ; and thy breasts to clusters. ® I said, I will go up
to the palm-tree, I will take hold of the boughs thereof: and now
let thy breasts be as clusters of the vine : and the smell of thy
nose like apples. ' And thy palate like the good wine, tliat goetli
showeth her spiritual growth in the faith
(notwithstanding all her tribulations) tend-
ing always upward towards heaven, till she
attain unto 'the measure of the stature of the
fulness of Christ,' Eph. iv. 13. For God
hath now broken the staves of her yoke, and
made her go upright; Lev. xxvi. 13. So the
kingdom of Israel (while it flourished) is
likened to a tree, whose ' stature was exalted
among the thick branches,' &c. Ezek. xix. 11.
Clusters,] To wit, of the vine, as in ver.
8, signifying hereby that her breasts were
not only fashioned, as in Ezek. xvi. 7, but full
of milk to nourish her children, and of the
wine of heavenly consolations, which they
that love her, may 'suck and be satisfied,' as
Isa. Ixvi. 11. So that now the state of the
church is not as when complaint was made,
there is ' no cluster to eat,' Mic. vii. 1, but
as when ' new wine was found in the clus-
ter :' and he said, ' destroy it not, for a bless-
ing is in it,' Isa. Ixv. 8.
Ver. S. — I WILL go dp to,] Or, I will
climb up on the palm-tree, meaning to gather
the fruit tliereof. This purpose and promise,
if it be spoken in the person of Christ, impli-
eth his acceptation of the fruits of the Spirit
in his spouse, as is noted on chap. v. 1. But
it seemeth (by that which followeth) to be the
speech of her friends already noted speaking
collectively as one person, to mark their unity
and joint consent to communicate with her
graces, as in Isa. Ixvi. 15, 11. For things
of this sort, are spoken both of God, and of
his people. Isa. Ixii. 5. The boughs
THEREOF,] Or, the branches of it: the Heb.
sansinnim is no where used but in this place:
the Gr. translateth it " the heights thereof,"
meaning the branches which are on high, and
which bear the fruit for the palm-tree though
it be very tall, hath no boughs growing out
by the sides of the body, as other trees ; but
ou the very top, the leaves (which are long
like swords) spread abroad pleasant to behold ;
and the fruit groweth not among the leaves,
but on the top of the branches ; as historians
do record, Pliny, 50. 13 ; chap. 5. So Christ
(if it be understood of him) going up and
taking hold of the boughs, both signifieth it
to be his own possession, and showeth his
care and love to look unto it, and to purge
the branches that they may bear more fruit,
(as the Father doth the fruitful branches of
the vine, John xv. 1, 2,) and likewise to
enjiy and accept of the gracious fruits of his
spouse, with whom he will now continue.
Or, taking it (as before) for the speech of the
faithful company, it meaneth their purpose
and endeavour to partake of the heavenly
fruits which this church bringeth forth. Be
AS CLUSTERS,] Or. shall be as clusters; and
thus it is an assurance or promise of blessing
to her from the Lord, filling her with the
juice of grace, that she shall ' neither be idle
nor unfruitful in the knowledge of Christ,*
2 Pet. i. 8, but as is promised, ' he will cause
them that come out ot Jacob, to take root;
Israel shall blossom and bud, and fill the face
of the world with fruit,' Isa. xxvii. 6. But
it may be taken also as a wish, 'and let thy
breasts, I pray thee, be as clusters of the vine ;'
that is, have not thou ' a miscarrying womb,
and dry breasts' (as Hos. ix. 14,) ' but grow
ill grace and in knowledge; be not an empty
vine, as Israel was of old, Hos. x. I. Leave ■
not thy wine, 'which cheereth God and man,'
Judg. xiii. 'but be filled with the Spirit ;' that
we may ' suck and be satisfied with the breasts
of thy consolations,' Isa. Ixvi. 11. The
SMELL OF THY NOSE, LIKE APPLES,] Her
7iose, commended for the form, in ver. 4,
denoted her good carriage, and courage for
the truth. The smell, odour, or scent thereof,
meaneth the good report and fame thereof
spread abroad: which is comfortable as a sweet
odour. Or, by the smell of hev nose, may be
understood the breath coming out of her nos-
tril, that it should be sweet. And so not
only her outward behaviour should be com-
mendable, but the hidden man of the heart,
uncorrupted : that the breath or spirit pro-
ceeding from within, be pure; and God may
' manifest the smell (or savour) of his know-
ledge by her in every place,' 2 Cor. ii. 14,
as the favour of life unto life; and like the
favour of apples, which refresh those that
languish and are sick of the love of Christ;
as chap. ii. 5.
Ver. 9. — Thy palate,] Or, the roof of
thy mouth: in Gr. thy throat. The palate
for one's own tise is to taste and discern, as iu
Job xxxiv. 3, ' the palate tasteth meat ;' but
for others it is the instrument of speech, as
in Prov. viii. 7, ' my palate shall speak truth.'
This latter use seemeth here to be meant, that
her palate, to wit, her speech and doctrine,
should be like good wine, to comfort and
revive bitter and heavy hearts, Prov. xxxi. 6.
The good wine,] That is, the best, most
excellent, sweet and wholesome wine; as 'the
CHAPTER VII.
737
to my beloved, to righteousness ; causing to speak the lips of those
tliat are asleep.
'" I am my beloved's; and his desire is towards me. *' Come my
good oil,' (Ps. cxxxiii. 2,) is the best, sweet-
est, and most precious oil. The comfoi table
doctrines of the gospel are likened to wine,
Isa. Iv. 1 — 3; Prov. ix. 2, 5. See the Notes
on chap. 1, 2. That goeth to my be-
loved,] A commendation of the good wine,
from the ell'ects: that it is pleasing unto God,
and profitable unto men. For by the beloved,
usually ill this chap, is meant Christ : by
going to righteousness (or according to right-
eousness) that is, going aright, straightly or
directly, is signified the nature of pure wine,
manifesting the goodness by the moving and
springing in the cup, whereby it is discerned
to be the right and natural wine, and is pleas-
ing to them that drink it. The like phrase
Solomon used in Prov. xxiii.31. ' Look not
on the wine when it is red, when it giveth
liis colour in the cup, when it goeth (or
walkeih, that is, moveth itself) in righteous-
ness:' as there, the nature of the most pure
and generous wine is described, whereby men
are allured to drink thereof; so here the right
wine, the pure and wholesome doctrine out of
the moutli of the spouse, is declared by the
company of believers, to be pleasing and right
in the eyes of Christ their beloved. It may
also intimate, how the spouse (filled with the
Spirit, rather than with wine, Eph. v. 18,)
her speeches should tend to lead all unto
Christ, and unto righteousness: that is, faith
ill him, and righteous works which he requir-
eth us to walk in. Causing to speak,]
That maketh to speak, or giveth utterance,
to the lips of those that are asleep : or speak-
ing in the lips, &c. This is the other effect
of the Spirit, that as wine maketh men talk-
ative, Prov. xxiii. 29, so the Spirit maketh
men to utter the mysteries of God : as the
disciples (when some thought they were ' full
of new wine') prophesied and spake with
other tongues, the great works of God, * as
the Spirit gave them utterance,' Acts ii. 4,
11, 13, &c. By sleepers here are meant
sinners, awaked and quickened by the word
preached, as it is said, 'awake thou that
sleepest, and arise from the dead ; and Christ
shall give thee light,' Eph. v. 14. And so
it was promised, ' thy dead men shall live,
my dead bodies shall arise: awake and sing,
ye that dwell in dust,' Isa. xxvi. 19. And
Ezekiel, by prophesying, raised to life the dead
t ' bones of the house of Israel, Ezek. xxxvii.
I I which also the Chald. paraphrast allegeth in
I opening this place. And not only dead men,
(which are said to be asleep, Dan. xii. 2,)
Vol. II S
but others also that live, and through negli-
gence or security fall asleep (as the spouse
acknowledgeth of herself, in chap. v. 2,) are
enabled by this spiritual wine to speak : for
having drunk thereof, they forget their
poverty, and remember their misery no more,
as Prov. xxxi. 6, 7. So God promising to
restore comforts unto Israel, and to his mour-
ners, saith that he createth ' the fruit of the
lips, peace, peace,' Isa. Ivii. 18, 19.
Ver. 10. — I AM MY beloved's,] Here the
spouse, as full of the wine of grace and con-
solation from the Lord, testifieth her assur-
ance by faith that she is Christ's, and so an
heir to salvation by ' promise ;' Gal. iii. 29 ;
see before in chap. ii. 16; vi. 3. His desire,]
His desirous affection, the Gr. interpreteth
it, '• his conversion" (or turning) is " towards
me." This manner of speech was used before,
when God chastening the woman for her sin,
said ' thy desire shall be unto thy husband,'
Gen. iii. 16. but now this woman being
renewed by grace, and espoused unto Christ,
as to an husband, 2 Cor. xi. 2. rejoiceth that
'his desire is unto her." And this appeareth
by the whole scope of this Song, and especially
by those words in chap. ii. 14 ; iv. 9, 10;
vii. 5. So contrary each to other are our
natural sinful state, and our estate by grace in
Christ.
Ver. 11. — Into the field,] Or, into tfie
country, a place of corn, vines, fig-trees,
pomegranate -trees, &c. as Joel xi. 12. In
THE villages,] Or, by the cypress-trees ;
for the Heb. " Cepharim " may signify both :
but the Gr. also interpreteth it " villages,"
and such country villages, are distinguished
from ' fenced cities,' 1 Sam. vi. 18 ; 1 Chron.
xxvji. 25. The spouse here desireth of Christ,
that they may go together into the field and
villages, to look unto their husbandry, how it
prospered, and whether the trees there planted
did flourish and fructify, as the next words
manifest. Hereby their desire and care is
signified, for the increase and propagation of
the gospel abroad in the world, (for the field
in the parable is ' the world,' Mat. xiii. 38.)
And as Christ himself in the days of his flesh
'wentabout all the cities and villages,' preach-
ing the gospel, Mat ix. 35; Mark vi. 6. and
his disciples went abroad to ' teach all nations,'
Mat. xxviii, 19. so afterward both he in spirit
walked among the golden candlesticks of his
churches, looking to their ways, Rev. ii. iii.
and his apostles went again to visit their
brethren in every city where they had preach-
A
738
SONG OF SONGS.
Beloved, let us go forth into the field ; let us lodge in the villages.
'^ Let us get up early to the vineyards ; let us see whether the
vine flourish, the tender grape open itself, whether the pomegran-
ates blossom : there will I give my loves to thee. '^ The man-
drakes give a smell, and at our doors are all precious things, new
and old : O my beloved, I have laid them up for thee.
ed the word of the Lord, and to see how they
did, Acts XV. 36. such a care is here inti-
mated, that the Lord's field might be visited,
where he had (like a wise husbandman) pre-
pared and fitted his work, Prov. xxiv. 27.
Ver. 12. — Let us get up early,] Or,
Let us rise betimes in the viorning ; another
act of diligence and care, Ps. cxxvii. 2. such
as God performed to Israel of old, when he
rose up early and sent his prophets unto them,
because he had compassion on them: and the
prophets rose early and spake unto them, 2
Chron. xxxvi. 15: Jer. xxv. 3, 4. To the
VINEYARDS.] That IS, the churches, or places
where the gospel had been planted : so the
house of Israel, was the Lord's ' vineyard,'
Isa. V. 7. The Chald. also expoundeth this
of the house (or place) of assembly, for learn-
ing God's law. The tender grape,] The
first small-grape; of this see chap. ii. 13, 15.
Open itself,] That is, appear and so give a
sweet smell ; the Gr. interpreteth it,
"flourish :" it meaiieth the first appearance of
fruit before the grapes be anything near ripe,
a token that the spring is come, and that
summer is nigh, as chap. ii. 12, 13. The
Chald. paraphrast applieth it to the time of
Israel's redemption. Pomegranates,] Or,
pomegranate. trees, such do signify the par-
ticular persons in the churches, full of grace
and good works: see chap. iv. 13. There
WILL I GIVE MY LOVES,] Thespouse promiseth
to give unto Christ the fruition of her graces
and fruits of her faith, confession, thanks, good
works, &c. 'there' in the vineyards of the
churches, in the society of the saints : for the
Lord keepeth his vineyard and watereth it
every moment; he ' causeth them that come
of Jacob to take root, Israel shall blossom and
bud, and fill the face of the world with fruit,'
Isa. xxvii. 3, 6. 'And I will bring forth
(saith the Lord) a seed out of Jacob, and out
of Judah an inheritor of my mountains; and
mine elect shall inherit it, and my servants
shall dwell there. There shall the house of
Israel all of them in the land serve me ; there
will I accept them, and there will I require
your offerings, and the first-fruits of your ob-
lations, with all your holy things, I will accept
you with your sweet savour,' &c. Isa. Ixv. 9 ;
Ezek. XX. 40, 41.
Ver. 13. — The mandrakes,] Dudaim,
(wln'ch the Gr. also called " Mandragoraes ''
or " Mandrakes ") have allusion in name to
Bodim, loves, already mentioned : and Dod,
that is, ' beloved,' as she after calleth Christ.
Mandrakes grew in the field, and were
found ' in the days of wheat harvest,' as the
history showeth in Gen. xxx. 14, &c. It
appeareth by Rachel's desire there of them,
and by the smell that here they are said to
give, that they were very lovely and pleasant,
(differing from the mandrakes that grow in
these parts.) The Chald. paraphrast calleth it
" Balsemon, Balsam." Give a smell,] Or,
an odour, that is, are fragrant and yield a
pleasant savour: so the vines as said before 'to
give a smell,' chap. ii. 13. and the ' spikenard'
of the spouse, chap. i. 12. At our doors,]
Or, by our doors : which seemeth to be op-
posed unto the fields where mandrakes grew
(as after new fruits are opposed unto the old ;)
signifying that both at home and abroad, near
and far, the fame and odour of graces in God's
people spread itself. For a tiling is said to
be ' at the doors,' when it is nigh at hand,
Mat. xxiv. S3. Precious things,] Or,
dainties, pleasafit fruits, and delightful graces,
see Notes on chap. iv. 13 — 16. New and
old,] Signifying hereby, variety and plenty,
Lev. xxvi. 10; and old fruits are oft-times
better than new, as Luke v. 39. So now
the state of the church (instructed unto the
kingdom of heaven) is like the householder
' which bringeth forth out of his treasure
things new and old,' Mat. xiii. 62. Laid
them up,] Or, hidden, treasured, stored up,
to be reserved and safely kept. The Chald.
paraphraseth thus, " Now rise, (O King
Christ,) receive the kingdom which I have
laid up for thee." As the goodness of God
is great which he hath laid up for them that
fear him, Ps. xxxi. 20, so all the goodness
and fruits of grace that flow from his people
are unto his honour and praise, con.^ecrated
unto him. ' For of him, and through him
and to him are all things: to him be glory
for ever. Amen,' Rom. xi. 36
CHAPTER VIII.
739
CHAPTER VIII.
' Who will give thee as a brother to me, sucking the breasts of
my mother : I would find thee without, I would kiss thee ; also
Ver. 1. — Who will give thee,] That
is, O if some would give thee ; or, 0 that thou
tvert: a form of wishing often used in the
scripture; see Deut. v. 29; Ps. xiv. 7. The
faithful here desire the brotherhood, love, and
communion of Cluist for their further com-
fort, and that they might manifest their love
and obedience unto him. As a brother,]
Loving, affected, conjoined, familiar, and
conversant with me. Brotherhood signifieth
near conjunction and consociation, whether
by bond of nature, or otherwise by agreement
sad covenant, Zech. xi. 14. Wherefore
things without life, coupled together, are
called ' man and his brother,' or * woman and
her sister,' Ex. xxv. 20; xxvi. 3; and they
that are companions in like estate (though dif-
fering in nature) are brethren, as Job was a
* brother to dragons, and a companion to owls,'
XXX. 29; and a man in quality, condition,
or action, like another, is called his brother,
Prov. xviii. 9; Gen. xlix. 5; and when
Solomon persuadeth his son to affect, love,
and associate himself unto wisdom, he biddeth
him say unto her, ' Thou art my sister,' Prov.
vii. 4. Although therefoi-e Christ in his
humanity was the brother of his people,
taking part of the same flesh and blood with
them, Heb. ii. 14, yet is he chiefly called
our brother, because we are all of one Father
by the Spirit of sanctification, Heb. ii. 11,
12; Mat. xii. 50. And this seemeth to be
the desire of the godly here, that Christ
would vouchsafe to enter into covenant with
them by his word and Spirit, and to accom-
pany them with his grace for their mutual
comfort and fruition each of other's love;
that he would show himself as a brother,
lovingly-aflectioned, merciful, and compas-
sionate in their troubles and miseiies; as 'a
brother is born for adversity,' Prov. xvii. 13.
Sucking,] Or that sucked the breasts of my
mother, that is, every way most nearly con-
joined, as having both one father and one
mother, for so the band or kindred is more
near than if they had one father only, as
Abraham said, ' She is the daughter of my
father, but not the daughter of my mother,'
Gen. XX. 12. Wherefore the child followed
the mother ; if she were a free or a bond-
woman, the child was likewise, Ex. xxi. 4;
Gal. iv. 22, ,30. And between brethren of
the same mother the aflections and love are
most vehement, as Joseph's carriage towards
Benjamin manifesteth, Gen. xliii. 29, 30,
34. The mother here is Jerusalem which is
' above, which is the mother of us all,' and
signifieth the New Testament or covenant of
grace and freedom. Gal. iv. 26, 24. To
' suck the breasts ' of this mother is to par-
ticipate of her grace and consolations, Is. Ixvi.
10, II; Ix. 16; and Christ is then said to
suck these breasts when the covenant or tes-
tament is by him confirmed and stablished to
and with his people, openly professed, and
the communion of graces mutually doth
grow. Which communion is figuratively
signified by eating, drinking, sucking, sup-
ping together, and the like, chap. v. 1; Luke
xxii. 15, 16; John vi. 51; Rev. iii. 20.
The Hebs. in their Chald. paraphrase give
this exposition, " In that time the king
Christ shall be revealed unto the congregation
of Israel; and the sons of Israel shall say
unto him, Come, be thou with us for a
brother, and let us go up to Jerusalem, and
we will s\ick with thee the senses (or mean-
ings) of the law, as a sucking child sucketh
the breasts of his mother." It may also be
observed, that things are sometimes said to
be done unto Christ, which are done unto his
people, Mat. xxv. 35, 40; Acts ix. 4, 6;
Col. i. 24. As therefore Christians, when
they are begotten or converted unto Christ
by the gospel, have 'Christ formed' in them.
Gal. iv. 19, so when such are nourished with
' the sincere milk of the word,' (as 1 Pet. ii.
2,) it may be said that Christ himself is
nourished in them ; for he and his people are
one body, and mystically called Christ, I Cor.
xii. 12. Thus the things here spoken of, as
to be done unto Christ, may be fulfilled by
the begetting, nourishing, and cherishing of
the elect, when the covenant of life and peace
is made, continued, and confirmed among
them. I WOULD find thee without,] Her
fervent love and desire of Christ's com-
munion and brotherly grace is here accom-
panied with a promise of all careful and
loving duty, acceptation, and obedience oil
her part. For to find him without (or in the
street) where the wisdom of God crieth and
teacheth, Prov. i. 20; Luke xiii. 26, signi-
fieth her ready mind to go forth to meet him
(as the virgins should to the bridegroom,
Mat. xxv. 6,) and both lovingly and boldly
to entertain and welcome him by receiving
and obeying his gospel, as the sequel show-
eth. See also chap. iii. 2, 4. Would kiss
thee,] A sign of love, honour, and of obu-
740
SONG OF SONGS.
tliey should not despise me. ^ I would lead thee, I would bring
thee into my mother's house, thou shouldest instruct me : I would
cause thee to drink of spiced wine, of the juice of my pome-
granate. ^ His left hand under mine head, and liis right hand
embrace me.
* I adjure you, O daughters of Jerusalem, why should ye stir,
and why should ye stir up my love, until it please 2
dience; as all are exhorted to ' kiss the Son,'
Ps. ii. 12. See chap. i. 2. Thet should
NOT DESPISE ME,] That is, men should not,
or, I should not be despised; for so this man-
ner of speech often importeth, as is noted on
Gen. xvi. 4. Persons are despised or con-
temned, when either they do, or are thought
to do, that which is not honest or comely,
Gen. xxxviii. 23; 2 Sam. vi. 16; or wheii
they miss of their purpose, and are laughed
to scorn with contempt, Is. xxxvii. 22.
Neither of these should befall her, doing but
her duty in seemly and modest sort, and
obtaining Christ whom her soul desired.
What the state of a people is without Christ,
and how subject they are to shame and
reproach, the Lord himself showeth in Is.
liv. 1, 4, 6. But them that honour God he
will honour, and they that despise him shall
be lightly esteemed, 1 Sam. ii. 30; and if
any man serve Christ, him will the Father
honour, John xii. 26.
VeR. 2. 1 WOULD LEAD THEE,] To wit,
with honour and solemnity, with joy and
gladness: for kings and great personages are
said to be led and brought along, Is. Ix. 11;
Ps. xlv. 15, 16. Here that which the faith-
ful desire and receive of God and of Christ,
to be led and to be brought to his holy moun-
tain, Ps. xliii. 3, they promise to do unto
Christ: but the Lord doth it by the light of
his word and Spirit, Is. Ixiii. 14; Ps. cxliii.
10; they do it unto him by earnest prayers,
stirring up themselves to take hold on him,
Is. Ixiv. 1, 7. My mother's house,] The
state of ecclesiastical policy and public assem-
bly, figured by the house or temple of God in
Jerusalem of old, (unto which the Chald.
paraphrase here referreth it,) but is fulfilled
in Christian churches, which are God's house
and temple now, Heb. iii. 6; 2 Cor. vi. 16;
especially in that Jerusalem, which is ' the
mother of us all,' Gal. iv. 26. See chap, iii.
4. Thoo should instruct me,] Or, shalt
teach, shalt learn mc, speaking to Christ,
whose instruction she would gladly receive.
Thus also the Gr. iiiterpreteth it, '• thou
shalt teach me;" and the Ciiald., ''thou
shalt teach me to fear before the Lord." It
may also be referred to the mother aforesaid,
she that instructeth her ; but the former
seemeth most agreeable, and showeth both
her desire and the end of bringing Christ
unto her home, that she might be further
taught and builded up by the doctrine of his
gospel. And thus it is prophesied how in
the last days many people should say, 'Come
and let us go up to the house of the God of
Jacob; and he will teach us of his ways, and
we will walk in his paths,' &c., Is. ii. 2, 3;
Mic. iv. 1, 2. Of spiced wine,] Wine
sweetened with a mixture or confection of
spices; such (in the law) were put info the
holy incense and oil, Ex. xxx. 34, 35, 23,
25 ; such were also used at the burial of the
dead, 2 Chron. xvi. 14, and for hanquetting,
as this place showeth. The juice,] Or, the
neiv liquor, the sweet wine, which hath the
name of treading or pressing out of the pome-
granates or grapes. Hereby she signifieth
that the word should not be fruitless in her,
but that she would honour Christ with her
graces, and render unto him such fruits of
faith as should he sweetened and spiced with
his own Spirit in her, and wrung out of her
by the same while she hath fellowship in his
afflictions. For when Christ administcreth
the comforts of his word and Spirit, he giveth
us wine to diink, Prov. ix. 1, 5; Is. Iv. 1,3;
and when we bring forth the fruits of his
Spirit, and with them do glorify him and
edify our brethren, he counteth himself
refreshed as with wine, and taketh pleasure
in his people; see chap. iv. 10; v. 1. This
juice and wine, spiced with the truth, faith,
grace, and Spirit of the Lord, is contrary to
that cup in the woman's hand 'full of abomi-
nations and filthiness of her fornication,' the
heresies, idolatries, and other fruits of the
flesh, with which wine the inhabitants of
the earth, were made drunk. Rev. xvii. 2, 4.
Ver. 3. — Under mine head,] Understand
it prayerwise as before, let it be under; or,
should be under my head. The spouse, piivy
to her own infirmities, and desirous of
strength and comfort from CInist, prayeth
that she may be sustained by him, and find
rest to her soul in the feeling of his love,
whose ' grace is sufficient ' for her, whose
' strength is made perfect in weakness,' 2
Cor. xii. 9. See before in chap. ii. 6, where
the like words are used.
CHAPTER VIII.
741
^ Wlio is this tliat cometh up out of tlie Avilderness, that leanetli
upon her beloved ? Under the apple-tree I stirred up ; there thy
motlier painfully brought thee fortli, tliere she painfully brouglit
forth that bare thee. ^ Set me as a seal upon thme heart, as a
Ver. 4. — I ADJURE YOU,] Or, / charge
you by an oath. The spouse here enjoying
Christ, desireth the continuance of his grace,
and chargeth her friends that they should by
no means disquiet, provoke, or grieve him;
as she had adjured them twice before, chap,
ii. 7; iii. 5. See the Annot. there. Why
SHOULD YE STIR,] That is, do not stir, for it
will not be for your profit: before it was said,
if ye stir, in the like sense, and there in
chap. ii. 7; iii. 5, 'the i-oes,' and 'hinds of
the field' were mentioned which are not
here.
Ver. 5. — Who is this,] This woman.
This either implieth the springing up of a
new church, conducted by Christ through
the wilderness of this world : or, if it be
understood of the formei", it showeth the
admiration of the daughters of Jerusalem at
her increase, strong faith, patience, holy
order, &c., while she followeth and relieth
npon Christ. So before in chap. iii. 6. The
wilderness,] The people of this world, out
of which the people of God are chosen and
called, Ezek. xx. 35; John xv. 19. It sig-
nifieth also her former misery, under perse-
cution, or under the bondage of sin and Satan,
from which she escapeth by Christ; for the
wilderness was a dry and thirsty land, a land
of drought and of the shadow of death, Ezek.
xix. 13; Jer. ii. 6. That leaneth,] Or,
leaning, cleaving to, adjoining, associating
herself: it is a word not elsewhere used in
scripture, and is borrowed from the Arabian
language; the Gr. translateth it confirming
or strengthening herself. It signifieth her
weakness in herself, unable to sustain her
steps; but her strength in Christ her beloved,
on whom she leaneth by faith, is confirmed
against all doubts, fears, dangers, difficulties,
temptations, and by her union with him is
made partaker of all grace and comfort; for
' he that is joined to the Lord is one spirit,'
1 Cor. vi. 17; and is by him made perfect,
stablished, strengthened, settled, as 1 Pet. v.
10. This grace is foretold by the prophet,
according to God's first dealing with Israel,
when he 'put his Holy Spirit' within his
people, and ' led tliem through the deep as an
iiorse in the wilderness; they stumbled not.
As a beast goeth down into the valley, the
Spirit of the Lord quietly led him: so didst
tnou lead thy people to make thyself a glori-
ous name,' Is. Ixiii. 11, 13, 14, I stirred
THEE UP,] Or, / raised thee up. They by
the words of the spouse speaking again to her
beloved, whom she stirred or raised up as out
of sleep by her earnest prayers, as in Ps. xliv.
24, ' Stir up, why sleepest thou. Lord?'
And they that give themselves to prayer are
said also to 'stir up' themselves, Is. Ixiv. 7.
Tills raising up was ' under the apple-tree,'
the tree of life and grace, whose shadow and
fruit had been delightful and sweet unto her;
and to which tree Christ himself was likened,
chap. ii. 3. So she by faith taking hold on
the covenant of grace and promises of like in
Christ, called on his name in her sorrows,
and stirred him up for her help and comfort.
There,] Under the apple-tree, the faith and
hope of salvation and life. Thy mother,]
The faithful company, or the primitive church,
who brought forth Christ into the world by
preaching, professing, practising, and sufTer-
ing for his gospel. Painfully brought
thee forth,] Travailed of thee with sorrow.
The bringing forth of Christ into the world
by the preaching and witnessing of the gos-
pel, (that the child might be ' born unto us,'
Is. ix. 6,) is set forth by the similitude of a
woman in her painful travail. Rev. xii. 1, 2;
Gal. iv. 19. For as child-birth is accom-
panied with many pangs and sorrows, like
bands that constrain forcibly ; so is the bring-
ing forth of Christ iuto the hearts and minds
of men that they may believe in him, per-
formed with much labour, sorrow, and diffi-
culty ; 'In much patience, in afflictions, in
necessities, in distresses, in stripes, in impri-
sonments, in tossings to and fro, in labours,
in watchings, in fastings,' &c., 2 Cor. vi. 4,
5; iv. 8, 11. Wherefore the church signi-
fying her sorrows for the deliverance and sal-
vation of her children, saith, ' Like as a
woman with child, that draweth near the
time of her delivery, is in pain, crieth out
.in her pangs; so have we been in thy sight,
O Lord. We have been with child, we have
been in pain, we have as it were brought
forth wind ; we iiave not wrought any deliv-
erance in the earth,' &c.. Is. xxvi. 17, 18.
Ver. 6. — Set me,] Or, put me as a seal
upon thine heart. The spouse desireth of
Christ assurance and confirmation of his love
towards her, that she may be graven as the
engraving of a seal or signet upon his heart.
This hath reference to the high priest of old,
who having the names of the twelve tiibes of
Isiael graven upon twelve precious stones,
like the engravings of a signet or seal, is said
742
SONG OF SONGS.
seal upon thine arm : for love is strong as death ; zeal is hard as
hell : the coals thereof are coals of fire, the flame of Jah. ^ Many
waters cannot quench love, neither can the floods drown it : if a
man would give all the substance of his house for love ; contemn-
ing they would contemn it.
to ' bear the names of the sons of Israel, in
the breast-plate of judgment upon his heart,
for a memorial before the Lord continually,'
Ex. xxviii. 21, 29. So she desireth Christ
to be her ' merciful and faithful high priest,
in things pertaining to God,* Heb. ii. 17;
that he would have a continual care of her
salvation, mindful of her liimself, and mak-
ing a memorial of her before God his Father;
and that this affection of love might not
vanish away, but be as a deep impression on
his heart for ever. For a seal is used for a
ratifying and confirming that which is spoken,
that it may not be disannulled, Neh. ix. 38 ;
Rom. iv. 11. And this God signified to
Zenibbabel, saying, ' I will set thee as a seal ;
for I liave chosen thee,' Hag. ii. 23 ; and
again it is said, 'The foundatioa of God
standeth sure, having this seal ; the Lord
knoweth them that are his,' 2 Tim. ii. 19.
A SEAL CPON THINE ARM,] The high priest
bare the names of the tribes not only upon
his heart, but tlie same names he also bare
engraven like a seal upon his shoulders before
the Lord for a memorial, Ex. xxviii. 11,12.
And the Lord promising the daughter of
Zion, that he would not forget her to have
compassion on her, saith, ' Behold, I have
graven thee upon the palms of my hands; thy
walls are continually before me,' Is. xlix. 15,
16. But as the heart signifieth inward love,
so the arm of Christ signifieth his outward
manifestation of love, by helping, bearing, and
supporting her in all her infirmities, through
his power ; wherefore it is said, ' Thou
redeemest thy people with the arm.'Ps.Ixxvii.
16; and 'thou hast scattered thine enemies
with the arm of thy strength,' Ps. Ixxxix. 11;
and unto Jerusalem he saith, ' Behold the
Lord will come with strong hand, and his
arm shall rule for him : he will feed his flock
like a shepherd, he will gather the lambs with
his arms, and carry them in his bosom,' Is.
xl. 10, 11. Love is strong as death,] As
death is strong, and overcometh the strongest
man, Ps. Ixxxix. 48, so the love which I bear
towards thee, desiring to be united unto thee,
is a strong affection which cannot be subdued
in me by any trouble or temptation. Zeal,]
Or, jealous zeal, is love inflamed and fer-
vent, and is used sometimes in good part, as
John ii. 17 ; sometimes in the evil, called
bitter zeal or envying. Jam. iii. 14 ; so is
jealousy, 2 Cor. xi. 2. Here it seemeth to
be meant of godly zeal or jealousy, wherewith
her heart was also affected towards Christ.
Hard as hell,] Cruel, fierce, and inexor-
able as is hell itself, that is, the grave or state
of death, whereof see the Notes on Gen.
xxxvii. 35 ; that as death and the grave de-
voureth all, so love and jealous zeal consum-
eth and eateth up, not sparing ; for ' the love
of Christ constraineth,' 2 Cor. v. 14 ; and the
zeal for his glory eateth up the godly, Ps Ixix.
9. The coals,] The fiery coals, arrows,
or Jiery darts ; properly the word signifieth
that which flieth and burneth ; and is applied
sometimes to plagues and judgments, Deut.
xxxii. 24 ; sometimes to arrows, Ps. Ixxvi. 3 ;
here to burning coals or darts of love, that
pierce and inflame tlie heart, and cannot be
quenched. Flame of Jah,] The consum-
ing flame of God. Shalhebeth-jah noteth a
vehement or consuming flame of Jah, the
Lord, as the piercing and devouring light-
ning ; but meaneth the fire of his Spirit,
which is compared unto fire, Mat. iii. 11 ; for
the power and efficacy thereof in the hearts
of the children of God.
Ver. 7. — Many waters,] By waters and
floods are often meant afflictions, troubles,
wars, persecutions, temptations, wherewith
the faith, love, and patience of Christ's peo-
ple are exercised and tried, Ps. Ixix. 2 ; Is.
viii. 7. 8; lix. 19; Dan. ix. 26; xi. 12.
So here is signified that the love of Christ
wherewith the minds of his people are in-
flamed, is such as cannot be quenclied with
any calamities. And thus it is said, ' Who
shall separate us from the love of Christ?
shall tribulation, or distress, or persecution,
or famine, or nakedness, or peril, or sword ?
(as it is written, for tliy sake we are killed
all the day long, we are accounted as sbieep
of slaughter :) nay, in all these things we are
more than conquerors through him thatl ved
us. For I am persuaded that neither d ath,
nor life, nor angels, nor principalities, nor
powers, nor things present, nor things to come,
nor height, nor depth, nor any other creature,
shall be able to separate us from the love of
God, which is in Christ Jesus our Lord,'
Rom. viii. 35, 39. All the substa ce,]
Oi', all the riches, wealth, as silver, gold &c.
that is iu his house. Contemning they
WOULD contemn it,] That is, it would
utterly or altogether be contemned ; or, he
would wholly be contemned. As tl.e love
CHAPTER VIII.
743
* We have a little sister, and she hath no breasts : what shall we
do for our sister, in the day when she shall be spoken of? ''If she
be a wall, we will build upon her a palace of silver : and if she be
a door, we will enclose her with boards of cedar. '" I am a wall,
and my breasts as towers : then was I in his eyes as one that find-
eth peace.
between Christ and his church cannot be
separated, being united by the Holy Spirit ;
so neither can love, nor other graces of God
be bought for money, but is the free gift of
God bestowed on whom he pleaseth, Acts viii.
18—20; Rom. ix. 11—16. So wisdom
cannot be gotten for gold, neither shall silver
be weighed for the price thereof, &c., John
xxviii. 15, 19; Prov. viii. 11, 19.
Veb. 8. — We have a little sister,]
The godly here consult about a new church
arising, whom they call a sister, in respect of
the unity of faith ; little or small, as being
young, newly converted, and nothing popu-
lous ; without breasts, as having yet no esta-
blished ministry, (for such is the state of the
churches in their beginning, as appeareth by
Acts xiv. 23 ; Tit. i. 5) ; so that her chil-
dren could not suck out the sincere milk of
the word, and be satisfied with the breasts of
her consolations, 1 Pet. ii. 2; Is. Ixvi. 11;
for she was not yet come to the estate of
Israel, whose breasts were fashioned, and the
Lord eutered into covenant with her, and she
became his, Ezek. xvi. 7, 8. When she
SHALL BE SPOKEN OF,] Or, lohevein speech
shall be of her ; when the fame of her call-
ing and conversion shall come abroad, what
furtherance shall we yield, to increase, settle,
stablish her in the truth. This showeth the
duty of love from one church to another, in
communicating their graces one to another,
and praying one for another. See an ex-
ample in Acts xi. 19 — 23. This Heb. phrase
of speech to be had of her, or in her, may be
be understood two ways,ybr or against her ;
for her, when treaty shall be of her espousals
unto Christ ; thus ' David sent and spake of
(or with) Abigail, to take her to him to wife,
1 Sam. XXV. 39 ; against her, as 'the people
spake against God, and against Moses,' Num.
xxi. 5 ; and ' princes spake against me,' Ps.
cxix. 23. For no sooner do a people turn to
the Lord, but the v/icked do oppose in word
and work. And thus the Hebs. in their Chald.
paraphrase expound it here, " What shall we
do for our sister, in the day when the nations
shall speak to go up against her unto war ?"
Ver. 9. — If she be a wall,] The answer
to the thing proposed, made (as some think)
by Christ, to which the Chald. paraphrast
agreeth, saying, " Michael the prince of
Israel will say." Or, by other her sister
chuithes, desirous to procure her good. A
WALL,] That is, strong and well grounded in
the truth, and so become a city, which is
often described by walls, gates, bars, &c., 2
Chron. viii. 5 ; xiv. 7 ; Rev. xxi. 12.
Spiritually it meaneth her faith and hope of
salvation in Christ, grounded on the doctrine
of the twelve tribes of Israel, and twelve
apostles of Christ, Rev. xxi. 14, 19 ; as,
' Thou shalt call thy walls salvation,' Is. Ixvi.
18 ; and ' we have a strong city, salvation
will God appoint for wall and bulwarks,' Is.
>.xvi. 1. Moreover, when God signified the
strength and courage of his prophet against
their enemies, he saith, ' I will make thee
unto this people a fenced brazen wall ; and
they shall fight against thee, but shall not
prevail,' Jer. xv. 20. We will build,]
Here by we, may be implied the Trinity in
the Godhead, as Gen. i. 26 ; Song i. 11 ; or,
we may mean Christ inwardly and effectually
by his grace, and his people (her sister) out-
wardly and ministerially by the word of the
gospel. A PALACE,] Or, a castle, a tower,
a fair and orderly building; such as were
wont oft-times to be set on strong walls of
cities ; and this being of silver, noteth the
purity, excellency, and durableness of this
palace, adorned with the graces of God's
word and Spirit, that so she might be builded
'for an habitation of God through the Spirit,'
Eph. ii. 22 ; and be able to resist the forces
of her enemies. And if she be a door,]
If she go forward in the faith and practice of
the gospel, that she be not only built up as a
wall, but as a gate and door, fully edified ; as
at the repairing of Jerusalem, when they
sanctified the gates, and set up the doors of
it, Nell. iii. ; which gates, doors, bars, &c.,
were for the safeguard of the inhabitants, and
showed their care to resist and keep out the
enemies, (as appeareth by the contrary in Jer.
xlix. 31); as also to 'open, that the righte-
ous nation which keepeth the truth may enter
in,' Is. xxvi. 2; Ps. cxviii. 20. Therefore
angels are at the gates of the heavenly city,
to conduct God's people into it, Rev. xxi.
12, 27 : xxii. 14. We will inclose her,]
Or, we ivill fence her about with hoards of
cedar, which is fair, strong, durable, and of
sweet savour. Of such the temple was
builded, 1 Kings vi. 15, 18.
Ver. 10. — I AM A wall,] Or, / became
744
SONG OF SONGS.
" Solomon had a vineyard in Baalhamon; lie gave the vineyard
to keepers, every man shall bring for tlie fruit tliereof, a thousand
(shekels) of silver. '- My vineyard which is mine, is before me :
the thousands to thee, O Solomon ; and two livnidred to those that
keep the fruits thereof.
a wall; that is, I grew up and waxed strong
in the faith and love of Christ. The little
sister showeth her readiness to receive and
increase in the doctrine of the gospel. My
BREASTS AS TOWERS,] My breasts are fashion-
ed, Ezek. xvi. 7 ; the ministry of the word
established in me, to nourish upchildren unto
Clnist. The similitude of towers noteth also
the strength, power, and glory of the admin-
istration of the gospel ; and the open preach-
ing of it out of pulpits or high places, that all
may hear. For migdal, a lower, is used for
a pulpit, in Neh. viii. 4. In his eyes,] In
Christ's sight. Findeth peace,] We all in
our natural corruption are enemies to God,
Rom. V. 10; but, 'being justified by faith,
we have peace with God through our Lord
Jesus Christ,' Rom. v. 1 ; for ' the work of
righteousness is peace, and the effect of
righteousness, quietness and assurance for
ever,' Is. xxxii. 17; and this peace is enjoyed
by the Holy Spirit, Rom. viii. 6, 9; and it
is opposed to all the troubles, temptations,
persecutions, and afflictions in this life and
world, John xvi. .33 ; and is that which
guardeth 'our hearts and minds, through
Christ Jesus,' Phil. iv. 7.
Ver. 11 Solomon had a vineyard,
&c.] These words maybe understood as spoken
by Christ, or by his spouse. If by Christ,
then it is a comparison between Solomon
with his vineyard, and Christ with his. That
Solomon (as his father David, 1 Chron. xxvii.
27) could not himself look to his vineyards,
but appointed officers to look unto them, who
yielded him a yearly tribute, and had them-
selves a part of the profit for their labours ;
but Christ (who is always with his church,
Mat. xxviil. 20, and ' walketh in the midst
of the seveii golden candlesticks," Rev. ii. 1)
looketh to his vineyard himself, that unto him
all the fruitand benefit thereof alonebelongeth.
If it be spoken by his spouse, which I rather
incline to, then it showeth a greater care and
diligence in her now than in former times,
when she confessed that she kept not the
vineyard which was hers; that is, which was
committed to her custody, chap. i. 6. So by
Solmnon she meaneth Christ ; by the vine-
yard, his church in general ; for the house of
Israel was the Lord's vineyard. Is. v. 7.
Baalhamon,] That is, by interpretation,
the master or oivner of a multitude; mean-
ing hereby, either the world, among the mul-
titudes whereof Christ hath his church ; or,
in respect of the much fruit which it yielded
unto God, or should yield, being situate in a
fertile place, which he had blessed with his
grace. Such as in Is. v. 1, is called 'the
horn of the son of oil,' that is, a very fruitful
hill. He gave the vineyard,] That is, he
let it out i>i/arm ; as it is said, ' There was
a certain houstholder, which planted a vine-
yard, &c., and let it out to husbandmen, and
went into a far country,' Mat. xxi. 33. Thus
the apostle saith to tiie church of Corinth,
' We are labourers together to God ; ye are
God's husbandry,' 1 Cor. iii. 9. A thou-
sand SHEKELS OF SILVER,] Or, « thousand
silverlings, meaning silver shekels; signify-
ing hereby the great fei tility of this vineyard,
that afl"orded so much to the owner, besides
the labourers' reward. So in Is. vii. 23,'
threatening to make the most fruitful place
desolate, he saith,' Where there were a thou-
sand vines, at a thousand silverlings (or silver
shekels), it shall be for briars and thorns.'
Ver. 12. — My vineyard which is mine,]
That is, understanding it to be spoken by the
spouse, as in chap. i. 0, which is committed
to my care and keeping. Is before me,]
That is, I always look unto it, caie for it,
and am diligent to manure and dress it. As,
' all his judgments were before me, and his
statutes I departed not from them,' 2 Sam.
xxii. 23. To thee, O Solomon,] That is,
thou shalt have thy full due for the fruit of
thy vineyard, which is one thousand silver-
lings, ver. 1 1. See Mat. xxi. 41. Two
hundred to those that keep the fruit,]
That is, thy labourers shall receive also
according to the agreement, every one for
his works. See Mat. xx. 1, 2, &c. So the
apostle saith, ' Every man shall receive his
own reward, according to his own labour,' 1
Cor. iii. 8.
Ver. 13. — Thou that dwellest,] Or,
0 inhabitress. Christ speaketh to his spouse
dwelling in the gardens, that is, in the
churches ; teaching her continual duty, both
to her neighbours, in constant witnessing of
the truth; and to himself, in prayer and
thanksgiving. The companions attend-
ing,] Or, do attend to thy voice. By com-
panions, he seemeth to mean her fellow
Christians, partakers of the same faith, and
Spirit, and grace, 2 Pet. i. 1. By voice, he
understandeth the doctrine of the church,
CHAPTER VIII.
745
'^Thou that dwellest in the gardens, the companions attending
to thy voice cause thou me to hear.
'*Flee my beloved, and be thou like to a roe, or to a fawn of the
harts, upon tlie mountains of spices.
whereunto all ought to attend. Cause thou
ME TO HEAR,] To wit, thy voice; as he ex-
pressed before, in chap. ii. 14, ' Let me hear
thy voice;' that is, thy prayers, praises, and
thanksgivings ; teaching her to call upon and
to serve him continually. Or, cause to hear
me, that is, preach me to thy companions that
attend to thy voice ; let thy doctrines be my
gospel, not men's traditions. These are the
two main and permanent duties of all God's
churches ; that their doctrine be the true and
incorrupt word of Christ ; and their prayers
and service be directed to him alone, who is
ready to hear and help in all time of need.
To these two, prayer and the ministry of the
word, the apostles gave themselves continu-
ally, Acts vi. 4.
Ver. 14.' — Flee my beloved,] The
prayer of the spouse unto Christ, desiring the
end of his kingdom in this world, where he
with his people are persecuted and afflicted ;
and the translating thereof into the highest
heavens. For Christ now reigneth in the
midst of his enemies, Ps. ex. 2, and so must
reign, till he hath put all his enemies under
his feet ; and at the end he shall deliver up
the kingdom to God, even the Father, 1 Cor.
XV. 24, 25. Then the dead in Christ arising
first, they also that live and remain, shall be
caught up together with them in the clouds,
to meet the Lord in the air; and so shall we
ever be with the Lord, 1 Thess. iv. 16, 17.
This day she desireth with speed ; for though
it be usually called the day of Christ's com-
ing or appearing, yet because he shall not
come here to remain, but to carry his elect
away out of this world, she useth the word
9 flee, or depai't away. The Htbs. in their
/ Chald. paraphrast, tliough they apply not this
i to the end of the world, yet so speak as be-
I lieving that Christ should ascend into heaven,
» and from thence succour his church on earth.
saying, " At that time shall the elders of the
congregation of Israel say, Flee thou, O my
beloved, the Lord of the world, from this
unclean earth, and let thy Majesty dwell in
the highest heavens ; and in time of tribula-
tion when we shall pray before thee, be like a
roe, &c., or like a fawn of the harts, whicli
when it fleeth looketh behind it ; so look thou
upon us, and have respect to our tribulation
and our affliction from the highest heavens,
until the time that thou shalt take pleasure in
us, and redeem us, and bring us unto the
mountain of Jerusalem ; and there the priests
shall burn before thee the incense of sweet
spices." Be thou like,] Or, liken {resem-
ble) thyself to a roe ; that is, be swift and
make haste to flee away. See the Notes on
chap. ii. 9, 17. Fawn of the harts,] That
is, a young hart. On the mountains of
spices,] This referred to the roe or hart,
showeth that they used to flee for their suc-
cour to mountains where spices grew ; as in
chap. ii. 17, she mentioned ' the mountains of
Bether. Or, referring it to Christ himself,
it may mean the very heavens, called moun-
tains of spices for the height and pleasures
which are there at the right hand of God for
ever. And it may be interpreted, ' O thou
that art on the mountains of spices,' that is,
in heaven ; as, ' Hosanna in the highest,'
Mat. xxi. 9 ; that is, thou which art in the
highest heavens. Thus as tliis Song began
with desire of Christ's first coming to kiss
her with ' the kisses of his mouth,' by preach-
ing his gospel ; so it endeth with desire of
his second coming, to remove his church out
of all misery into the place of endless and
incomprehensible glory: 'And the Spirit and
the bride say. Come ; and let him that hear
eth, say. Come ; and Christ himself saith.
Surely I come quickly. Amen. Even so,
Come, Lord Jesus,* Rev. xxii. 17, 20.
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